103. SURAH AL-ASR (THE TIME)

INTRODUCTION
NAME: The Surah takes its name from the word Al-Asr (The Time) in the first verse.
TIME OF REVELATION: It was revealed in Makka in the early stages of the Mission.
CENTRAL THEME: To make aware of the fact that the human caravan is speedily advancing towards eternal ruin. Only those people can be safe from this ruin, who are believers and who act righteously, and who fulfill the demands of faith.
ORDER OF THE VERSES: This Surah consists of three small verses, but in its meaning it is so deep and vast that it not only contains the entire history of the rise and fall of humanity but it also acts as a tower of guidance, directing the people, nations and communities to the right path, so that they may reach the desired destination, and may not fall into the pit of destruction by following the wrong path. The evidence of time through ages has been presented in support of the contention that man cannot escape ruin if he does not develop in himself the qualities of true faith and righteous conduct.

103.SURAH AL-ASR (THE TIME)

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

1. By the Time,1

2. Verily, man is in loss, 2

3. Except those who believed, 3 and did righteous deed, 4 and enjoined upon each other truth, 5 and enjoined upon each other patience. 6

1. Before this we have made it clear that the different things which are sworn by in the Quran are not in themselves holy or great, but that they have been sworn by as witnesses and as proofs for certain contentions. Here the Time is sworn by in the same sense.
In the text the word Asr is used, which means time. This word particularly signifies the quick and speedy passage of time.

2. This is the thing for which the evidence of the time has been presented. This evidence is in connection with the following:
(i) The most valuable thing with man is the capital of time, which is a part of the age that is passing. This time is very limited and passes off speedily. As ice goes on melting every moment, and a trader must sell it before it totally melts away. Similarly if the time of life that has been allotted to man is not utilized by him and he does not make ‘provision for the Hereafter, then he will definitely be in a loss, for every moment that is passing causes his capital to diminish. In other words the Clock of Age is reducing our life with the same speed with which the hand showing seconds in the clock is moving and thus increasing our losses every second, except when we realise the value of time and spend it in such acts as would prove useful in the end and as would help in making our life in the next world better.
(ii) The events of history which were the manifestations of the wrath of Allah are the proofs of the fact that those nations that adopted the policy of infidelity transgression opposition to truth, tyranny and mischief, were ruined, as if the world is presenting this reality in the mirrors of history and is showing which nations were destroyed and which nations were saved.
(iii) This world is a testing ground, and not a place of amusement. In this examination hall man has been given, different question papers to solve and for this purpose the time has also been fixed. Therefore, the man who wastes his time in amusements instead of in solving the question paper, is definitely putting himself to great loss, and for the loser of the time, failure is destined.
Besides these aspects, there is another point hidden in the swearing by Asr, and that is that the time of the end of the world is coming near, as if the time between the sending down of the last Prophet and the Doomsday is the same which is between the prayer of Asr and the prayer of Maghrib (sunset), presuming human life on earth as one day. Accordingly the Prophet has said:
“Compared to the communities that have passed away, your life in the world is for the same time which is between the prayer of Asr and the prayer of Maghrib.” (Ruhul Ma’ani, Vol. 10. P. 292, with ref to Bukhari) “Khusran” means the loss of a lifetime, eternal ruin and destruction, which will confront man on the Day of Judgment.

3. That is: Only those people will be safe from the eternal ruin of the Hereafter, who will accept the faith of Islam and pass their life in a righteous way.
The meaning Surah of accepting the faith has been explained in Note No.6 Baqarah.

4. It shows that to be safe from the ruin in the Hereafter mere belief is not sufficient, but that with it righteous conduct is also necessary. And the fact is that where the belief will be present in reality, there its light will also illuminate the practical life and such a man will become a person of good character. But where the faith would be in the form of a static belief that has not influenced the consciousness, then practical life will not change for the better. From a good seed only a good tree will grow and from a bad seed a bad tree, It is impossible that there is pure and firm faith in the heart and the practical life is full of wickedness and evil. The corruption in the practical life is the proof that the faith is not in a healthy condition.
The reality of righteous conduct has been very nicely described by Allama Farrahi: “Allah has termed righteous acts as “Salihat” the use of this word leads one to that great wisdom that the means of the welfare and progress of all external and internal, religious and worldly, personal and social, physical and mental matters is the righteous conduct. That is the righteous. act is that act which may become the means of life and development for a man and through which man may be able to pass through those stages of progress that are innate in his nature.” -(Majmua Tafseer Farrahi.P.352)

5. Truth and patience are included in righteous acts, but since they are the basic virtues, their mention has been made specifically.
Truth is that statement which is correct, based on justice, and according, to reality. It is the opposite of falsehood, and it is also applied to the whole religion, and also on its teachings. It is also applicable to that statement of truth which is presented according to Justice and fairplay in the presence of the tyrannical rulers or the followers of falsehood. Besides it is applied on those rights too the paying of which may be incumbent upon man morally and by the Shariah, e.g. the rights of God, the rights of the parents, the rights of the relatives, neighbours, poor and the beggars, etc.
The ‘quality of the faithful mentioned here that they enjoin upon each other truth elicits that the faithful people not only stuck to the truth but that they also enjoined upon others to follow it. In other words the faithful people were not so insensitive that when they see the falsehood gaining ground or the anti-truth and forbidden things becoming common in the society, they do not sit silent as spectators, but realising their social and moral responsibility, they raise the voice of truth and try to reform one another. Indirectly from this, the principle is also proved, that the expression of truth is the right of the faithful people and they should have this freedom at all costs.

6. Various kinds of difficulties are experienced in accepting the truth, to support it, to speak the truth and to follow the path of truth. All kinds of sufferings have to be endured and people have to pass through storms of opposition. Losses have to be borne, and sacrifices have to be offered, therefore it is also necessary to have with truth, patience, steadfastness, tolerance, forbearance, determination and courage. In the meaning of patience all these things are included, and with this reference exhortation of patience is considered necessary.