In the Name Of Allah, Most Gracious, Most Merciful
Victory from the Heavens: Justice, Divine Aid, and the Honour of Martyrdom in Islam
In the grand
tapestry (web) of human existence, moments of conflict and struggle are inevitable.
When faced with overwhelming odds, the faithful heart turns to the divine,
seeking guidance, strength, and intervention. The Quran provides a profound and
complete blueprint for such times, detailing not only when fighting is
permitted but how it must be conducted, the divine support that
accompanies a just cause, and the ultimate honour bestowed upon those who
make the ultimate sacrifice.
This is not a
chronicle of aggression, but a testament to a faith that champions justice,
commands restraint, and promises victory—both worldly and eternal—to those who
adhere to its principles.
Part 1: The
Reluctant Command – The Quranic Principles of a Just War
Islam views
peace as the default state and warfare as an exception, permitted only
under the strictest conditions. The permission to fight was not a call to
conquest, but a reluctant command to repel aggression, end persecution, and
defend the defenceless.
The
Foundation: A Response to Injustice.
The very first verses revealed on this matter grant permission to fight because believers were being unjustly persecuted.
Surah
Al-Hajj, 22:39
أُذِنَ لِلَّذِينَ يُقَٰتَلُونَ بِأَنَّهُمۡ ظُلِمُواْۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصۡرِهِمۡ لَقَدِيرٌ
39. Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.
The Rule of Engagement: Do Not Be the Aggressor: This permission came with a clear and binding rule: the fighting must be defensive in nature. Islam strictly forbids aggression.
وَقَٰتِلُواْ فِي سَبِيلِ ٱللَّهِ ٱلَّذِينَ
يُقَٰتِلُونَكُمۡ وَلَا تَعۡتَدُوٓاْۚ إِنَّ ٱللَّهَ لَا يُحِبُّ
ٱلۡمُعۡتَدِينَ
190.
Fight in the way of Allah those who fight you but do not transgress. Indeed,
Allah does not like transgressors.
The Noble Objective: To End Persecution and Protect the Vulnerable. The goal of a just war is not to force conversion or seize territory, but to stop fitnah (persecution, oppression) and protect those who are too weak to protect themselves.
وَقَٰتِلُوهُمۡ حَتَّىٰ لَا تَكُونَ فِتۡنَةٞ
وَيَكُونَ ٱلدِّينُ لِلَّهِۖ فَإِنِ ٱنتَهَوۡاْ فَلَا عُدۡوَٰنَ إِلَّا عَلَى
ٱلظَّٰلِمِينَ
193. Fight them until there is no [more] fitnah
and [until] worship is [acknowledged to be] for Allah. But if they cease, then
there is to be no aggression except against the oppressors.
Surah
An-Nisa, 4:75
وَمَا لَكُمۡ لَا تُقَٰتِلُونَ فِي سَبِيلِ
ٱللَّهِ وَٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلۡوِلۡدَٰنِ
ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخۡرِجۡنَا مِنۡ هَٰذِهِ ٱلۡقَرۡيَةِ ٱلظَّالِمِ
أَهۡلُهَا وَٱجۡعَل لَّنَا مِن لَّدُنكَ وَلِيّٗا وَٱجۡعَل لَّنَا مِن لَّدُنكَ
نَصِيرًا
75. And what is [the matter] with you that you
fight not in the cause of Allah and [for] the oppressed among men, women, and
children who say, "Our Lord, take us out of this city of oppressive people
and appoint for us from Yourself a protector and appoint for us from Yourself a
helper?
This fight becomes a means by which Allah enacts His justice and brings relief to the hearts of those who have suffered.
To avoid confusion on the translation or contexts of the above ayat (4:75). It is actually the exact opposite of a call to move away or avoid fighting. It is one of the strongest verses in the Quran that commands and justifies fighting for a just cause, specifically to defend the helpless and oppressed.
Let's break down why.
1. The Structure of the Verse is a Command to Fight
The verse begins with a powerful rhetorical question that is, in Arabic, a very strong form of encouragement that borders on a command:
"And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed..."
The verse is asking the able-bodied believers, "What reason could you possibly have for not fighting when you see such injustice happening?" It is challenging to be inaction and passive. The purpose is to motivate believers to stand up and act.
2. The Prayer is from the Oppressed, Not the Fighters
The above phrase can cause confusion:
"...men, women, and children who say, 'Our Lord, take us out of this city whose people are oppressors...'"
This is the crucial point: The people saying this are the weak, the oppressed, the ones who are trapped and unable to defend themselves. This is their desperate prayer to God because they have no other option. They are so helpless that all they can do is pray for deliverance, hoping that God will rescue them or provide them a way out.
The verse uses the prayer of the helpless to motivate those who are strong enough to fight. The logic is: "Look at these trapped people. They are suffering so much that they are just praying to escape. You, who have the strength and ability, are their means of rescue. Therefore, you must fight to save them."
So, the verse is not telling the fighters to leave; it is telling them to go and rescue the people who are praying to leave.
3. Answering Your Scenario: "Fighting for our land as we have nowhere to go"
This is precisely the kind of situation where this verse applies most powerfully.
When you are fighting to maintain your land, you are fighting to protect your homes, your families (the men, women, and children mentioned in the verse), and your very right to exist in peace. In this scenario:
You are the oppressed. The aggressor is trying to do wrong to you and take your land. You are the ones being fought, and Islam gives you the full right to defend yourselves (as per Surah Al-Hajj 22:39).
أُذِنَ لِلَّذِينَ يُقَٰتَلُونَ بِأَنَّهُمۡ
ظُلِمُواْۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصۡرِهِمۡ لَقَدِيرٌ
It is a just cause. You are not the aggressor. You are fighting to defend what is yours against transgression, which is the core principle of a just war in Islam (as per Surah Al-Baqarah 2:190).
وَقَٰتِلُواْ فِي سَبِيلِ ٱللَّهِ ٱلَّذِينَ
يُقَٰتِلُونَكُمۡ وَلَا تَعۡتَدُوٓاْۚ إِنَّ ٱللَّهَ لَا يُحِبُّ
ٱلۡمُعۡتَدِينَ
190. Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.
2. Leaving is not an option. The statement "we have nowhere to go" perfectly mirrors the desperation of the people in the verse who are praying to be taken out. When escape is not a viable or just option, standing your ground and defending your land becomes a necessary and righteous struggle.
Thus, Surah An-Nisa, verse 75, is a powerful call to action. It uses the desperate prayer of the trapped and helpless to command able believers to fight on their behalf. Far from telling you to leave your land, it provides one of the strongest religious justifications for fighting to defend your land, your family, and your community when they are being oppressed and you have nowhere else to go.
At-Tawbah,
9:14
قَٰتِلُوهُمۡ يُعَذِّبۡهُمُ ٱللَّهُ بِأَيۡدِيكُمۡ
وَيُخۡزِهِمۡ وَيَنصُرۡكُمۡ عَلَيۡهِمۡ وَيَشۡفِ صُدُورَ قَوۡمٖ مُّؤۡمِنِينَ
14. Fight them; Allah will punish them by your
hands and will disgrace them and give you victory over them and satisfy the
breasts of a believing people
The
Mandate for Peace: Even
in a state of conflict, the door to peace must always remain open. If the enemy
shows any inclination towards peace, it is obligatory to reciprocate.
Surah
Al-Anfal, 8:61
۞وَإِن جَنَحُواْ لِلسَّلۡمِ فَٱجۡنَحۡ لَهَا
وَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
61. And if they incline to peace, then incline to
it [also] and rely upon Allah. Indeed, it is He who is the Hearing, the
Knowing.
It is only when
these just conditions are met that a conflict is sanctioned in the eyes of
Allah.
Part 2:
Armies of the Unseen – Divine Support for a Just Cause
When
believers stand firm upon the principles of justice and find themselves facing
impossible odds, the Quran promises that they are not alone. In the most
critical moments of Islamic history, Allah sent His own unseen armies to aid
them.
The
Miracles at Badr and Uhud:
At the Battle of Badr, a vastly outnumbered and ill-equipped Muslim force faced
a formidable army. Their sincere prayers were answered with waves of angels.
Surah
Al-Anfal, 8:9
إِذۡ تَسۡتَغِيثُونَ رَبَّكُمۡ فَٱسۡتَجَابَ
لَكُمۡ أَنِّي مُمِدُّكُم بِأَلۡفٖ مِّنَ ٱلۡمَلَٰٓئِكَةِ مُرۡدِفِينَ
9. [Remember] when you asked for help from your Lord,
and He answered you, "Indeed, I will reinforce you with a thousand from
the angels, following one another."
And
already had Allah given you victory at [the battle of] Badr while you were few
in number...
وَلَقَدۡ نَصَرَكُمُ ٱللَّهُ بِبَدۡرٖ وَأَنتُمۡ
أَذِلَّةٞۖ فَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تَشۡكُرُونَ
123. And already had Allah given you victory at
[the battle of] Badr while you were few in number. Then fear Allah; perhaps you
will be grateful.
إِذۡ تَقُولُ لِلۡمُؤۡمِنِينَ أَلَن يَكۡفِيَكُمۡ
أَن يُمِدَّكُمۡ رَبُّكُم بِثَلَٰثَةِ ءَالَٰفٖ مِّنَ ٱلۡمَلَٰٓئِكَةِ
مُنزَلِينَ
124. [Remember] when you said to the believers,
"Is it not sufficient for you that your Lord should reinforce you with
three thousand angels sent down?
This divine aid, however, is directly linked to the inner state of the believers. Allah makes the promise of even greater support conditional on piety (Taqwa) and steadfast patience (sabr).
بَلَىٰٓۚ إِن تَصۡبِرُواْ وَتَتَّقُواْ وَيَأۡتُوكُم
مِّن فَوۡرِهِمۡ هَٰذَا يُمۡدِدۡكُمۡ رَبُّكُم بِخَمۡسَةِ ءَالَٰفٖ مِّنَ
ٱلۡمَلَٰٓئِكَةِ مُسَوِّمِينَ
125. Yes, if you remain patient and conscious of
Allah and the enemy come upon you [attacking] in rage, your Lord will reinforce
you with five thousand angels having marks [of distinction]
The
Defence of Madinah and the Victory at Hunain: This divine assistance was not a one-time event. During
the Battle of the Trench, when a confederate army besieged Madinah,
Allah again intervened.
Surah
Al-Ahzab, 33:9
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ
نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ جَآءَتۡكُمۡ جُنُودٞ فَأَرۡسَلۡنَا عَلَيۡهِمۡ
رِيحٗا وَجُنُودٗا لَّمۡ تَرَوۡهَاۚ وَكَانَ ٱللَّهُ بِمَا تَعۡمَلُونَ
بَصِيرًا
9. O you who have believed, remember the favour
of Allah upon you when armies came to [attack] you and We sent upon them a wind
and armies [of angels] you did not see. And ever is Allah, of what you do,
Seeing.
And at the Battle of Hunain, when initial pride led to a setback, it was Allah's help that turned the tide.
Surah At-Tawbah, 9:26
ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ
رَسُولِهِۦ وَعَلَى ٱلۡمُؤۡمِنِينَ وَأَنزَلَ جُنُودٗا لَّمۡ تَرَوۡهَا وَعَذَّبَ
ٱلَّذِينَ كَفَرُواْۚ وَذَٰلِكَ جَزَآءُ ٱلۡكَٰفِرِينَ
26. Then Allah sent down His tranquillity upon
His Messenger and upon the believers and sent down soldiers angels whom you did
not see and punished those who disbelieved. And that is the recompense of the
disbelievers.
This divine support serves as good tidings and a source of tranquillity, reminding believers that true victory comes only from Allah.
Part 3: The Ultimate Honour – The Crown of Martyrdom (Shahadah)
For
a believer engaged in such a just struggle, what is the status of one who makes
the ultimate sacrifice? The Quran and the teachings of the Prophet Muhammad (ﷺ)
elevate the martyr (Shahid) to one of the highest stations imaginable.
A Life Beyond Perception: The Quran fundamentally redefines death for a martyr. They are not dead, but have transitioned to a higher, more vibrant existence with their Lord.
وَلَا تَحۡسَبَنَّ ٱلَّذِينَ قُتِلُواْ فِي
سَبِيلِ ٱللَّهِ أَمۡوَٰتَۢاۚ بَلۡ أَحۡيَآءٌ عِندَ رَبِّهِمۡ يُرۡزَقُونَ
169. And never think of
those who have been killed in the cause of Allah as dead. Rather, they are
alive with their Lord, receiving provision,
فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن
فَضۡلِهِۦ وَيَسۡتَبۡشِرُونَ بِٱلَّذِينَ لَمۡ يَلۡحَقُواْ بِهِم مِّنۡ خَلۡفِهِمۡ
أَلَّا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
170. Rejoicing in what
Allah has bestowed upon them of His bounty, and they receive good tidings about
those [to be martyred] after them who have not yet joined them - that there
will be no fear concerning them, nor will they grieve.
The
Fragrance of Honour:
This elevated spiritual status is complemented by a beautiful physical sign of
honour. The Prophet Muhammad (ﷺ) taught that the very wounds of a martyr will be
transformed into a testament of their glory on the Day of Resurrection.
Hadith - Sahih
al-Bukhari & Sahih Muslim
"By Him in Whose Hand is my soul, no one is wounded in Allah's Cause... but will come on the Day of Resurrection with his wound bleeding. The colour will be the colour of blood, but the smell will be the fragrance of musk."
The most famous references are in Sahih al-Bukhari and Sahih Muslim.
1. Sahih al-Bukhari (صحيح البخاري)
Book: The Book of Jihad (Striving for Allah's Cause) - كتاب الجهاد والسير
Reference No: 2803
2. Sahih Muslim (صحيح مسلم)
Book: The Book of Leadership - كتاب الإمارة
Reference No: 1876a
It is also narrated in other books of hadith, including:
Sunan an-Nasa'i: Hadith No. 3146
Sunan Ibn Majah: Hadith No. 2798
Muwatta Malik: Book 21, Hadith 12
The core meaning is consistent across all narrations, highlighting the great honour and reward for those wounded in the cause of Allah.
A
Miracle on Earth: This
heavenly fragrance was even witnessed in our world. Some 46 years after the
Battle of Uhud, the graves of its martyrs were relocated. Those present,
including companions of the Prophet, saw that the bodies were miraculously
preserved, as if they had just been buried. And from their resting places
emanated the distinct and beautiful scent of musk, a worldly sign of
their blessed station.
مِنۡ أَجۡلِ ذَٰلِكَ كَتَبۡنَا عَلَىٰ بَنِيٓ
إِسۡرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٖ فِي
ٱلۡأَرۡضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعٗا وَمَنۡ أَحۡيَاهَا فَكَأَنَّمَآ
أَحۡيَا ٱلنَّاسَ جَمِيعٗاۚ وَلَقَدۡ جَآءَتۡهُمۡ رُسُلُنَا بِٱلۡبَيِّنَٰتِ
ثُمَّ إِنَّ كَثِيرٗا مِّنۡهُم بَعۡدَ ذَٰلِكَ فِي ٱلۡأَرۡضِ لَمُسۡرِفُونَ
32. Because of that, We decreed upon the Children
of Israel that whoever kills a soul unless for a soul or for corruption [done]
in the land, it is as if he had slain mankind entirely. And whoever saves one, it is as if he had saved mankind entirely. And our messengers had certainly
come to them with clear proofs. Then indeed many of them, [even] after that,
throughout the land, were transgressors.
Part 4: The
Gravest Transgression – When Believers Fight Believers
While
the principles of a just war are clearly defined against external aggressors
and oppressors, Islam addresses an even more severe scenario: conflict between
believers. The bond of faith (iman) is meant to create an unbreakable
brotherhood, making the act of a Muslim raising a weapon against another Muslim
one of the most grievous sins. The Quran and the explicit warnings of the
Prophet Muhammad (ﷺ) are unequivocal on this matter.
The Quran's
Verdict on Killing a Believer
The Quran
places the highest sanctity on the life of a believer. While it provides a
framework for reconciliation between warring factions of Muslims, it reserves
the most severe punishment for one who intentionally takes the life of another.
Surah
An-Nisa, 4:93
وَمَن يَقۡتُلۡ مُؤۡمِنٗا مُّتَعَمِّدٗا
فَجَزَآؤُهُۥ جَهَنَّمُ خَٰلِدٗا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيۡهِ وَلَعَنَهُۥ
وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمٗا
93. But whoever kills a
believer intentionally - his recompense is Hell, wherein he will abide
eternally, and Allah has become angry with him and has cursed him and has
prepared for him a great punishment.
This verse leaves no room for ambiguity. The punishment is not minor; it is eternal Hell, the wrath of Allah, His curse, and a "great punishment." This establishes the gravity of the sin in the clearest possible terms.
Furthermore, when conflict does erupt between two groups of believers, the Quran commands the community to intervene, not to take sides blindly, but to establish justice.
Surah
Al-Hujurat, 49:9
وَإِن طَآئِفَتَانِ مِنَ ٱلۡمُؤۡمِنِينَ
ٱقۡتَتَلُواْ فَأَصۡلِحُواْ بَيۡنَهُمَاۖ فَإِنۢ بَغَتۡ إِحۡدَىٰهُمَا عَلَى
ٱلۡأُخۡرَىٰ فَقَٰتِلُواْ ٱلَّتِي تَبۡغِي حَتَّىٰ تَفِيٓءَ إِلَىٰٓ أَمۡرِ
ٱللَّهِۚ فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَهُمَا بِٱلۡعَدۡلِ وَأَقۡسِطُوٓاْۖ
إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ
9. And if two factions
among the believers should fight, then make a settlement between the two. But if
one of them oppresses the other, then fight against the one that oppresses
until it returns to the ordinance of Allah. And if it returns, then make a settlement between them in justice and act justly. Indeed, Allah loves those
who act justly.
This verse highlights that there is always a "transgressing" party (al-baghiyah) in such a conflict. It is the duty of the wider community (ummah) to identify and stop this transgression, not to participate in it.
1. The
Prophetic Warning: A Path to Hellfire for Both
The
Prophet Muhammad (ﷺ) gave a stark and terrifying warning about the outcome for
two Muslims who decide to fight each other with lethal intent. This Hadith,
narrated by Abu Bakrah, is a cornerstone of this issue and is found in the most
authentic collections.
It
was narrated that the Prophet (ﷺ) said: “When two Muslims confront each other
with their swords, both the slayer and the slain are in Hellfire.”
The
narrator said, “I said (or it was said), ‘O Messenger of Allah, that is for the
slayer, but what about the slain?’
He
replied, “He [the slain] was also eager to kill his companion.”
(Sahih
al-Bukhari, Hadith 31 & Sahih Muslim, Hadith 2888)
This
profound Hadith clarifies that the divine judgment is not based solely on the
outcome, but on the intention in the heart. The reason the slain person
also faces Hellfire is that his intent was identical to the killer's; he was
simply unsuccessful in his attempt. Both shared the same murderous intent
against a fellow believer; thus, both are condemned.
2. Application: Loyalty to Country in an Unjust War
Does
this ruling change if the fighting is done under the banner of a country or for
nationalistic reasons?
According
to Islamic principles, all worldly loyalties—be they to a tribe, nation, or
political party—are subordinate to one's ultimate loyalty to Allah and the
brotherhood of faith. The Quranic and Prophetic prohibitions against a Muslim
killing another Muslim are absolute and are not nullified by a national flag or
a political command.
Therefore,
if a Muslim is commanded to fight in a war that is considered
"unjust" by Islamic criteria (e.g., a war of aggression against a
neighbouring country, or a conflict to oppress a minority) and this involves
fighting other Muslims, then participating would fall under the severe warnings
mentioned above. The label of patriotism or national duty cannot serve as a
religious justification for committing one of the gravest sins (kaba'ir). The
bond of the shahadah ("La ilaha illallah, Muhammadur rasulullah")
between two Muslims is meant to be more sacred and binding than any earthly
border or political allegiance.
3. A Historical Warning: The First Fitna
This very principle was tested in the most painful way possible within the first few decades after the Prophet Muhammad's ﷺ death during a period known as the First Fitna (the first major civil strife). After the assassination of the third Caliph, Uthman ibn Affan, the Muslim community was thrown into turmoil.
The conflict escalated into armed confrontations between factions led by the most revered figures in Islam. The Battle of the Camel saw an army led by Aisha, the Prophet's ﷺ widow, alongside Talhah ibn Ubaydullah and Zubayr ibn al-Awwam—two companions promised Paradise—clash with the army of the fourth Caliph, Ali ibn Abi Talib. Later, the Battle of Siffin pitted Caliph Ali's forces against those of Mu'awiyah ibn Abi Sufyan, the governor of Syria.
These were not battles between good and evil in the traditional sense. On both sides were distinguished Companions of the Prophet ﷺ, veterans of the Battle of Badr, and men and women of immense faith. They prayed towards the same Qibla and revered the same Qur'an. Yet, due to differences in political judgment (ijtihad) regarding how and when to seek justice for Uthman's death, the swords of believers were drawn against one another, leading to the tragic deaths of thousands of the best Muslims of that generation. The regret and sorrow felt by the Sahabah after these battles are well-documented, serving as a permanent historical lesson on the horrors of internal conflict.
4. The Mainstream View on These Events
The tragedy of the First Fitna forced Islamic scholars to develop a clear and careful position on how to view these events. The general mainstream Sunni view is built on the following principles:
- Respect for All Companions: It is a core tenet to respect all the Sahabah and to refrain from cursing, reviling, or passing judgment on any of them. They are considered the best generation, and their internal disputes are seen as a unique and severe test from Allah.
- Sincere Judgment (Ijtihad): These conflicts are not viewed as a struggle for power or worldly gain. Rather, they are understood to be the result of sincere, yet ultimately tragic, errors in judgment. The scholars teach that the one who was correct in their judgment (the majority holding that Ali, as the legitimate Caliph, was correct) receives two rewards from Allah, while the one who erred in their judgment still receives one reward for their sincere intention.
- "Holding the Tongue": The recommended approach is to "hold one's tongue" (Arabic: imsak) and avoid delving deep into who was right and who was wrong, as this serves no purpose today other than to breed hatred for revered figures. Instead, the focus is on taking lessons from the events—primarily, the danger of fitna and the absolute necessity of preserving Muslim unity. The Qur'anic verse is often cited in this context: "That was a community that has passed on. They will have what they earned, and you will have what you have earned. And you will not be asked about what they used to do." (Qur'an 2:134).
In a world filled with complex narratives and shifting ideologies, a remarkable phenomenon continues to unfold: the steady and often surprising growth of Islam, particularly through individuals from non-Muslim backgrounds who embrace the faith.
1. Evidence From Al-Qur'an
This prophecy is captured in one of the last and most powerful chapters revealed to the Prophet Muhammad ﷺ, Surah An-Nasr (Surah 110)
إِذَا جَآءَ نَصۡرُ ٱللَّهِ وَٱلۡفَتۡحُ وَرَأَيۡتَ ٱلنَّاسَ يَدۡخُلُونَ فِي دِينِ ٱللَّهِ أَفۡوَاجٗا فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَٱسۡتَغۡفِرۡهُۚ إِنَّهُۥ كَانَ تَوَّابَۢا
Translation Breakdown:
"In the name of Allah, the Most Gracious, the Most Merciful.
- When the victory of Allah has come 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."
While this chapter's immediate fulfilment was the peaceful Conquest of Makkah, which saw the tribes of Arabia embrace Islam in waves, its message is timeless.
Surah An-Nasr (The Divine Support) is a complete chapter dedicated to this prophecy. It was revealed in Madinah and is considered by many scholars to be the last complete Surah revealed to the Prophet Muhammad (ﷺ)
Context and Meaning:
- The
Victory and Conquest (unsurlily wal-fath): This refers specifically to the Conquest
of Makkah in the 8th year of Hijrah. This was a monumental and
bloodless victory that marked the turning point for Islam in the Arabian
Peninsula.
- People
Entering in Multitudes (yadkhuluna fi dinillahi afwaja): Before the conquest of Makkah,
many Arab tribes were hesitant to accept Islam. They were watching to see
which power would prevail: the Quraysh of Makkah or the Muslims led by
Prophet Muhammad (ﷺ). After Makkah was conquered peacefully, the tribes
saw it as a divine sign of the truth of Islam. As a result, delegations
from all over Arabia came to Madinah to pledge their allegiance, and
people began converting in large groups and entire tribes at a time, not
just as individuals. This was the direct fulfilment of this prophecy.
- A
Sign of the End of a Mission:
Many companions, including Ibn Abbas, understood this Surah as a sign that
the Prophet's mission was complete and his life was drawing to a close.
The instruction to "praise your Lord and ask forgiveness" was
seen as preparation for meeting Allah after a successfully completed
mission.
2. Evidence
from Hadith
The Hadith
literature confirms the context of Surah An-Nasr and provides further details.
- Sahih
al-Bukhari (Hadith 4967):
Ibn Abbas narrated that this Surah was an indication of the Prophet
Muhammad's (ﷺ) approaching death. Umar ibn al-Khattab asked the senior
companions about the meaning of this Surah. When they gave their
interpretations, he turned to the young Ibn Abbas, who said, "It
was a sign of the death of Allah's Messenger (ﷺ) which Allah informed him
of. The 'conquest' is the conquest of Makkah, and it was a sign of your
death. So, glorify the praises of your Lord and ask for His
forgiveness." Umar confirmed that he understood the same from it.
- The
Year of Delegations:
The year following the conquest of Makkah (9th Hijri) is known in Islamic
history as the 'Am al-Wufud (The Year of Delegations). This year
saw a massive influx of tribal delegations coming to the Prophet (ﷺ) to
announce their Islam. This historical fact is the real-world fulfilment
of "And you see the people entering into the religion of Allah in
multitudes."
3. Applying
the Prophecy in Today's World
While
the primary and direct fulfilment of Surah An-Nasr was the mass conversion to
Islam following the Conquest of Makkah, many Muslims see its principles as
timeless. They argue that the dynamic of "victory" leading to people
entering the faith "in multitudes" continues to unfold today, albeit
in different forms. The "victory" or "conquest" (Fath) is
no longer seen as a single military event, but as an ongoing intellectual and
spiritual "opening" for humanity.
Two
key factors in the modern world are often cited in this context:
a) Global Conflicts and the Paradox of Scrutiny
In
today's interconnected world, conflicts and injustices involving Muslims are
broadcast globally. While often intended to create a negative image of the
faith, this intense scrutiny has had a paradoxical effect.
- The Paradox of Scrutiny: When people witness the aggression and injustices faced by Muslims around the world, it often sparks a deep sense of empathy and curiosity. They begin to wonder, "What is this faith that gives its followers such profound resilience (
sabr) and certainty (yaqeen) in the face of immense suffering?" This powerful question frequently motivates them to study Islam on their own terms, seeking authentic sources beyond the biased lens of mainstream media. Paradoxically, constant negative media coverage can act as a form of "free advertising." The relentless focus, even when critical, makes people curious to discover the truth for themselves, creating a powerful pull factor towards learning more about Islam. Allah says in the Qur'an -Surah (8:30)
وَإِذۡ يَمۡكُرُ بِكَ ٱلَّذِينَ كَفَرُواْ
لِيُثۡبِتُوكَ أَوۡ يَقۡتُلُوكَ أَوۡ يُخۡرِجُوكَۚ وَيَمۡكُرُونَ وَيَمۡكُرُ
ٱللَّهُۖ وَٱللَّهُ خَيۡرُ ٱلۡمَٰكِرِينَ
30. And [remember, O Muhammad], when those who disbelieved plotted against you to restrain you or kill you or evict you [from Makkah]. But they plan, and Allah plans. And Allah is the best of planners.
There is another very similar verse in Surah Ali 'Imran (Chapter 3) regarding the plot against Jesus (Isa, peace be upon him):
Surah Ali 'Imran (3:54)
وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ
"And they [the disbelievers] planned, and Allah planned. And Allah is the best of planners."
- Countering Stereotypes: The constant focus on Islam, even when negative, has forced the religion into the global conversation. This has prompted many non-Muslims academics, students, and ordinary people to seek out authentic sources. They discover a tradition of justice, peace, and profound spirituality that directly contradicts the violent stereotypes, leading many to embrace the faith.
In
this sense, the very attempts to suppress or misrepresent Islam can become a
catalyst for a different kind of Fath—an opening of hearts and minds.
b) The 'Conquest' of Information and the Role of AI
The second modern "victory" is the unprecedented access to information. In the past, learning about Islam often required travelling to a Muslim country or finding a rare book. Today, the authentic teachings of Islam are available at our fingertips, and Artificial Intelligence (AI) is accelerating this process.
BEWARE OF THE "ONE-EYE"
AI can be a helpful resource, but for Quranic studies, traditional scholarship must remain the definitive authority, i.e. the primary Islamic sources. My personal concern is that widespread dependence on AI could make the Muslim community vulnerable to manipulation, as intentionally flawed programming could distort sacred knowledge. Allah has reminded us in this ayat:
Al Furqaan (25:30)
وَقَالَ ٱلرَّسُولُ يَٰرَبِّ إِنَّ قَوۡمِي
ٱتَّخَذُواْ هَٰذَا ٱلۡقُرۡءَانَ مَهۡجُورٗا
30. And the Messenger has said, "O my Lord,
indeed my people have taken this Qur'an as [a thing] abandoned."
Context and Deeper Meaning
This verse is a solemn reminder of the responsibility towards the Quran. The key term is mahjūrā (مَهْجُورًا), which translates to "abandoned," "forsaken," "neglected," or "shunned."
Islamic scholars have explained that "abandoning the Quran" can take many forms, including:
- Abandoning belief in it: Not accepting it as the word of Allah.
- Abandoning its recitation: Not reading it or listening to it, letting it gather dust on a shelf. Perhaps this includes using a handphone only to read al Qur'an.
- Abandoning pondering its meanings: Reciting the words without reflecting on their guidance or trying to understand the message. This is perhaps, applicable to many hafiz who can recite the al Qur'an by heart, but do not understand the Arabic Qur'an's meaning. Never put effort to learn the al Qur'an Arabic langage.
- Abandoning acting upon its teachings: Knowing its commandments and prohibitions, but failing to implement them in one's life.
- Abandoning it for other sources: Turning to other books, ideologies, or philosophies for guidance in matters where the Quran provides clear direction.
The verse serves as a powerful warning to all generations. It highlights that the relationship with the Quran is not meant to be passive. It is a book of guidance that requires active engagement through belief, recitation, understanding, and implementation in daily life.
Narrated by Anas ibn Malik: The Prophet (ﷺ) said, "No prophet was sent but that he warned his nation of the one-eyed liar. He is one-eyed while your Lord is not one-eyed, and between his two eyes is written the word 'Kafir' (disbeliever)." (Sahih al-Bukhari 7131, Sahih Muslim 2933)
Coming back to our topic 3 (b)
- Unprecedented
Access to Truth:
AI-powered tools, from advanced search engines to translation services and
chatbots, have demolished barriers to knowledge. Anyone, anywhere in the
world, can now read the Quran in their own language, study the life of the
Prophet Muhammad (ﷺ), and access scholarly interpretations instantly. This
allows people to bypass misinformation and connect directly with the sources.
- Logical Analysis and Consistency: Proponents of this view argue that AI can be used to analyse the Quran's complex literary structure, linguistic coherence, and thematic consistency in ways that were never before possible. When individuals use these tools for research, they can discover for themselves the Quran's claims of divine origin. While AI does not "prove" faith (as belief is a matter of the heart), it serves as a powerful tool that can help clear intellectual doubts and reveal the logical and rational foundation of Islamic teachings.
Al Qur'an is "Mathematically" protected
Conclusion: A Timeless Blueprint for Justice, Unity, and an Unfolding Victory
The Quranic narrative of conflict is a profound and complete lesson in divine order. It teaches us, first and foremost, that power is not a license for aggression, but a solemn responsibility to protect the vulnerable and repel injustice. It shows that divine support, in the form of unseen armies and heavenly aid, is not unconditional but is reserved for those who are steadfast in a just cause with hearts full of piety (Taqwa) and patience. And it assures us that the ultimate sacrifice made for truth is not an end but a glorious transition to an eternal life of honour, marked by a fragrance celebrated in the heavens.
Yet, this divine blueprint extends beyond external battles to address the most sacred of trusts: the bond of faith. Having laid down the strict rules for engaging an enemy, Islam presents an even stricter prohibition against turning weapons on ourselves. The severe warnings against believers fighting believers serve as the ultimate safeguard for the Ummah, reminding us that our brotherhood in faith must transcend all earthly loyalties, be it to a tribe, nation, or flag. While a just war against an oppressor can lead to honour, an unjust conflict against a fellow believer leads only to the wrath of Allah and a shared path to ruin.
Today, as we navigate our own complex lives, these principles are more relevant than ever. In our struggles against public falsehoods and social injustices, we must anchor our efforts in the Quranic model of justice. And in our interactions within our own communities, we must fiercely protect the unity and sanctity of life that Allah and His Messenger (ﷺ) have commanded.
Even in these challenging times, we see signs of another promise unfolding. Just as Allah prophesied in Surah An-Nasr, a new form of Fath—an informational and spiritual opening—is taking place across the globe. The very conflicts that test the Ummah have paradoxically sparked a global curiosity about Islam. Technology and AI have provided unprecedented tools for individuals to discover its truth for themselves, though this convenience comes with a critical reminder: these modern aids must be used with caution, as true understanding is only secured by referring back to traditional sources of knowledge and scholarly wisdom. True victory, the kind that brings tranquillity to the heart, is therefore twofold: it is found not only in standing bravely and united for justice but also in witnessing the timeless truth of Islam resonate with humanity, drawing people from all walks of life into its embrace, in multitudes, fulfilling a promise made over fourteen centuries ago.
Only Allah Knows Best
