Mutual Relationship
    These two surahs form a pair as regards the subject discussed in them. Surah Kaafiroon is a declaration of the Prophet's renunciation of the Quraish while Surah Nasr, as a result of this renunciation, is a harbinger of glad tidings of divine help and victory to the Prophet (sws). 

Intorduction

    The surah addresses the Prophet (sws) and its central theme is to give glad tidings to him about the supremacy of Islam in the Arabian peninsula and to direct him to prepare for his meeting with the Almighty. It is evident from the placement of this surah after Surah Kaafiroon and before Surah Lahab that like Surah Kauthar this surah was also revealed in Mecca as a great news of the future during the period of migration and renunciation in the Prophet's mission. 

Explanation

    In the name of Allah, the Most Gracious, the Ever Merciful 
    When comes the help of God and that victory⁶ [which We have promised you O Prophet!]⁷ and you see men embrace the religion of God in multitudes⁸, extol His glory while being thankful to Him and seek His forgiveness⁹. For, indeed, He is ever disposed to mercy. 
 
 

Surahs Lahab-Ikhlaas

Mutual Relationship
    These two surahs form a pair as regards the subject discussed in them. The first surah informs the Prophet (sws) of the divine punishment which awaits the leadership of the Quraish, particularly the greatest enemy of Tauheed, Abu Lahab and all his accomplices, while in the second surah the Prophet (sws) has been directed to clearly explain his real message -- the Tuaheed of the Creator of the worlds -- to the unbelievers and the People of the Book standing at their back after this decisive declaration of doom on this occasion of renunciation and migration in a manner that all hopes of any compromise should be dispelled in their minds. 
    Viewed thus, the subjects of migration and renunciation, and, of  victory and glad tidings of the future which began in Surahs Maa`oon and Kauthar have reached their culmination after Surahs Kaafiroon and Nasr in these two surahs. 

Intorduction

Surah Lahab

    The surah is directed at the Prophet (sws) and its central theme is a prediction of doom for the greatest enemy of the Prophet (sws), Abu Lahab and his accomplices. It is evident from this prediction that these leaders of the Quraish have squandered all their chances of survival and in retribution of denying the Prophet (sws) are now, after his migration, under a constant threat of punishment. 
    It is evident from the contents of the surah that it was revealed in Mecca during the period of migration and renunciation in the Prophet's mission (sws) as the very final declaration to his people. 
 

Surah Ikhlaas

    The surah is directed at the Prophet (sws) and its central theme is the decisive declaration of  Tauheed by the Prophet (sws) which, on this occasion of migration and renunciation, was proclaimed by the Prophet (sws) as the very last word with his people. 
    It is evident from the contents of the surah that it was revealed in Mecca during the period of migration and renunciation of the Prophet’s mission (sws) as the very final declaration to his people. 

Explanation

    In the name of Allah, the Most Gracious, the Ever Merciful 
    Declare ye [O Prophet!]: that Allah¹⁶ is One and Alone¹⁷; Allah is with everyone¹⁸; He is neither father nor son¹⁹; and there is none like Him²⁰. 
 

Surahs Falaq-Naas

Mutual Relationship
    These two surahs form a pair as regards the subject discussed in them. However, the style of the first surah is predominantly argumentative while that of the the second sentimental -- sentimental in the sense that there exists a strong element of appeal to invoke the mercy of the Almighty. Both are addressed to the Prophet (sws) and it is evident from the subject discussed in them that they were revealed, after the Prophet’s migration, in Medinah when beholding the success of the Prophet's mission, the Jews and the Quraish as well as the progeny of Satan both in the jinn and in men were preparing to launch an offensive against him. 

Central Theme
    The central theme of both the surahs is to advise and counsel the Prophet (sws) to seek protection and refuge of the Almighty from all the calamities of the world and from the evil of everything created by the Almighty because it is He alone who can actually give refuge to man from all evils and calamities. 

Relationship with the Beginning of the Qur'an
    These closing surahs of the Quran, from their very subject, direct the attention of every keen reader to Surah Faatihah, the opening surah of the Quran, in which a person acknowledges the Tauheed of Allah and prays to the Him to show him the right path. The Quran is actually a reply to this prayer as it explains this right path; it reaches its completion through the most comprehensive expression of Tauheed in Surah Ikhlaas. Once a person reaches the end of the Quran, he raises his hands in prayer to seek protection of the Almighty through these two surahs from every waylayer present on the path of Tauheed and from the difficulties he is bound to encounter while treading this path. 

Explanation

    In the name of Allah, the Most Gracious, the Ever Merciful 
    Pray ye [O Prophet!]: I seek refuge with the Cherisher of mankind, the King of mankind, the God of mankind²⁶ from the evil of the Prompter [of vice] who withdraws [after his prompting]²⁷, who prompts evil suggestions in the hearts of men, [and is] from among the jinn and mankind. 

^1. This is the only instance in the Quran in which the unbelievers have been directly addressed in such words. These words are not meant to condemn or chide them; they actually convey their true behaviour. After thirteen long years of preaching and exhortation, the leaders of the Quraish had refused the calls of sense and reason. Their denial was based on nothing but stubbornness inspite of the fact that the truth had been revealed to them in its purest form by no other personality than the Prophet (sws) himself. It was highly probable that a further insistence by the Prophet (sws) for the acceptance of the truth would have led them to harm him physically. Consequently, the Prophet (sws) at this stage addressed them by a name which aptly described their deeds, and on divine bidding, he departed from them. 
^2. These words actually close the doors for any change of stance in future as far as worshipping other deities together with Allah is concerned. It should be kept in consideration that when the unbelievers saw the sweeping success of the Islamic message, they thought that they could not stem this tide by being hostile to it. They thought that they could instead curb this onslaught by effecting a compromise with the Prophet (sws) (see the Quran 68:9). They contended that if they could secure the right of worship for their own deities, a settlement could be reached. The verse delivers the final blow to their hopes in this regard. 
^3. This stresses to the unbelievers that they themselves were not prepared to give up worshipping others with the Almighty in future. 
^4. If the previous verses were related to the future, this and the following verse pertains to the state of affairs in the past. It says that even before his Prophethood, the Prophet (sws) worshipped the one and only Allah. 
^5. The preceding verses reason out that no compromise can be effected in worshipping others with the Almighty. This verse states the result of this stance, which it should be clear, is not an expression of tolerance; it expresses renunciation on the part of the Prophet (sws) and a warning to the unbelievers that they must now get ready to face the consequences of their obdurate denial. 
^6. The victory referred to here is the conquest of Mecca, which occurred in the eighth year of Hijrah. This conquest completed the supremacy of Islam in the Arabian peninsula. It is evident from this verse that the victory, even with tremendous human struggle, was only possible because of the Almighty's help. 
^7. This victory was in accordance with the Almighty's law about His Prophets (Rusul) for whom victory is destined. It was predicted in this verse eight years in advance when no one could have even imagined it. 
^8. Embracing the folds of Islam by the common man in large numbers was only possible after the hold and influence of the leadership of the Quraish was shattered at the conquest of Mecca. 
^9. This is the attitude which the Prophet (sws) has been directed to adopt after the triumph. Success must not lead to pride and vanity; it should lead to the remembrance of the Almighty with gratitude and to the seeking of forgiveness for the sins committed. It should be clear in cases of the Prophets (sws) that their ‘sins’ are actually just excessive eagerness in the way of truth. 
^10. The word ‘hands’ in accordance with classical Arabic usage is a metonym for ‘power’, and here it signifies Abu Lahab’s accomplices and associates. These words revealed in Mecca are actually a great prediction of success for the Muslims and have not been used in the derogative sense as is generally understood. At a time, when no one could have imagined it, they foretell that the Prophet's enemies shall soon be humbled. Abu Lahab's name has been singled out here because it was he who stood apart among the enemies of the Prophet (sws) as regards his meanness and hatred for the Islamic message. Unlike the other chiefs, his enmity was not because of his ancestoral religion; it was, on the other hand, a matter of personal loss of status and position. The past - tense employed in this sentence actually indicates the certainty of the event which has yet to take place in the future -- a common figurative use in the Quran. History bears witness that almost two years later, this prediction came true and in the battle of Badr almost all the leaders of the Quraish were killed. Abu Lahab himself died of smallpox a week later inspite of the fact that he did not take any part in the battle. 
^11. This referes to the good deeds which he as the chief clergyman of the Baitullaah and as the overseer of its treasury did to put up a pretentious display of religiosity. 
^12. While in the previous verses the dreadful fate which awaits Abu Lahab in this world is foretold, this verse prognosticates the punishment of Hell he will encounter in the Hereafter. His glowing countenance, in retribution of his evil deeds, shall befittingly face the glowing fire of Hell. 
^13. Abu Lahab's wife Ummi Jameel was noted for her personal enmity against the Prophet (sws). Greed and pretense had encompassed her personality. As the first lady, she had an equal share in her husband's crimes and was actually the real motivation behind his crimes. 
^14. This is a vivid picture of helplessness and humiliation of Ummi Jameel in Hell. Her sins shall manifest themsleves in the firewood which she herself will carry and which will continuously be used in stoking the fire. 
^15. These words complete the picture of Ummi Jameel drawn in the previous verse. This particular state of hers will actually be in accordance with her deeds. If in this world, she wore heavy necklaces, she shall wear a heavy rope round her neck in the next world like slave women who collect wood. 
^16. The pronoun `huwa' (that) is the pronoun of the fact (dhameer-us-shaan), which is used when the implied meaning is so clearly understood between the speaker and to whom it is addressed that the mind instinctively jumps to its antecedent. After the advent of Islam the concepts of God's being and His attributes had become hot topics of debate. In particular, the question of Tauheed (monotheism) had become a burning issue. In the later part of the Meccan period, the People of the Book had also come forward to rally forth with the Quraish in opposing the Islamic mission. In these circumstances, the Prophet has been directed to unequivocally declare the Tauheed of the Almighty. Hu wallaah (that God) means `the God about whom you are debating and arguing is ...' 
^17. The word Ahad in one word describes that the Almighty is sole and singular in both His being and His attributes. In other words, He is Unique in all respects. It also follows from this that God has always existed, and that everything except Him is His creation. 
^18. Samad actually means a large rock behind which refuge is sought from an enemy attack. In many holy scriptures particularly in the Psalms of David, God has been called the Rock of help: ‘The Lord is my rock, and my fortress, and my deliverer.’ (Psalms:18). This attribute serves to clarify a philosophical misconception. A statement of the Almighty's uniqeness and singularity might depict Him as an aloof and unconcerned Creator. History also bears witness that this misconception has led many a nation to worship other beings as a means to procure the nearness of the Almighty. 
^19. Though the attribute Ahad was enough to negate the notion of Allah being a father or a son, yet since the Quraish, the Jews and the Christians -- all three of them were guilty of this holding this wrong view, the verse stresses this particular aspect. The Quraish regarded the angels to be the daughters of God. The Jews regarded Uzair as the son of God, while the Christians had established the Trinity of the Father, the Son and Holy Ghost. 
^20. That is He has no parallel or equal and is matchless and peerless. All those who have been created are His servants and slaves. 
^21. Every act of creation is preceded by a process of breaking apart and as such the verse refers to the tremendous process of creation going on in this universe. It is the Almighty who brings forth the dawn from the night, the sprout from the seed, the child from the womb and the springs from the mountains. 
^22. The verse cites the reason for seeking the refuge of the Almighty: since Allah is the Creator of all, it is only befitting to ask refuge from the evils of the entities created by Him. No other being whosoever can be in a better position to give protection in this regard than the Creator Himself. 
^23. With this verse begins a mention of three specific spheres in which the onslaught of evil must be warded off by seeking the Almighty's refuge. Suffice to say that the evils in store for man in the shrouds of darkness are multifarious. It is only with the help of Allah that they can be encountered. 
^24. That is from the evil of magicians and charmers who have always existed in the Jews. 
^25. An envious being, whether from the jinn or from men, is very lethal. It is his intense desire to harm the person he envies in whatever way possible. 
^26. These opening verses of the surah which repeatedly address the Almighty through His various attributes give it an emotional touch. Since these attributes are directly related to man, the appeal generated as a result is very effective. 
^27. Though it has not been stated in words, yet it is quite evident from the attributes mentioned and referred to later that it is Satan who is being talked about here. The verse describes Satan's technique and his line of attack: he allures people through wicked suggestions and after entrapping them, he acquits himself of all the consequences. It is also evident from this verse that Satan's only weapon is implanting evil suggestions. Apart from this, he has no other powers through which he might necessarily lead a person astray.