Al-Asr

See ayat 3 for tafseer.

See ayat 3 for tafseer.

At the beginning of this sūrah, we encounter a new kind of oath, as it declares: “By the Time” (وَالْعَصْرِ). The word “ʿaṣr” originally means “to press” or “to squeeze,” and it later came to denote the afternoon time, because at that moment the activities of the day are gathered up and drawn toward completion. Subsequently, the term came to be used for time in an absolute sense, for human history as a whole, or for a distinct epoch within history—such as the period of the rise of Islam and the mission of the Messenger of God PBUH & His Pure Progeny, and other comparable eras. For this reason, exegetes have proposed numerous interpretations for this oath. 1. Some interpret it as referring specifically to the time of afternoon prayer, drawing support from the fact that in other Qur’anic verses oaths are taken by particular times of the day, such as وَالضُّحَىٰ or وَالصُّبْحِ إِذَا أَسْفَرَ. This oath highlights the importance of that moment, since it marks the close of daily human activity: tasks reach their conclusion, birds and animals return to their shelters, the sun descends toward the western horizon, and darkness gradually spreads. This transition and change direct human attention toward the eternal divine power governing this system and thus represent one of the signs of God worthy of an oath. 2. Others understand it as referring to time as a whole and the entirety of human history, which is filled with lessons, shocking events, and awakening occurrences, and therefore possesses such significance that it is worthy of divine oath. 3. Some have taken it to denote a specific period of time, such as the era of the prophetic mission of the Messenger of God PBUH & His Pure Progeny or the era of the uprising of al‑Mahdī (peace be upon him), both of which hold a special and unparalleled status in human history. (Explanatory note: in a narration from Imam Jaʿfar al‑Ṣādiq (peace be upon him), the verse وَالْعَصْرِ • إِنَّ الْإِنسَانَ لَفِي خُسْرٍ is interpreted as referring to the era of the appearance of al‑Qāʾim.) 4. Some commentators focus on the lexical root of the word and interpret the oath as pointing to the hardships and trials that occur throughout the long span of human life—events that awaken people from heedlessness, remind them of the greatness of God, and cultivate the spirit of perseverance. 5. Others see it as an allusion to perfect human beings, who represent the distilled essence of existence and creation. 6. Finally, some interpret it as referring specifically to Ṣalāt al‑ʿAṣr (the afternoon prayer), owing to its distinguished importance and its identification by some as the middle prayer that the Qur’an emphasizes. Although these interpretations do not necessarily contradict one another and may potentially be combined, the most appropriate understanding appears to be that ʿaṣr refers to time itself and human history, because the Qur’anic oaths consistently bear relevance to what follows. Undeniably, human loss is a result of the passage of time and the depletion of life. This is especially apt if understood as an allusion to the era of the final Prophet PBUH & His Pure Progeny, since the program articulated in the four principles of this sūrah was revealed precisely during that time. The subsequent verse indicates the subject for which this momentous oath is taken, stating: “Indeed, humanity is surely in loss” (إِنَّ الْإِنسَانَ لَفِي خُسْرٍ). Whether they wish it or not, human beings continually lose their existential capital. Hours, days, months, and years pass rapidly; material and spiritual capacities diminish, and strength steadily declines. Humanity resembles one who possesses a vast fortune from which, without consent, a portion is taken away each day. Such is the nature of worldly existence—a condition of constant decrease. The term “khasr” and “khuṣrān”, as explained by al‑Rāghib in al‑Mufradāt, denote the diminution of capital. It may be applied to external assets such as wealth and status, or to internal capital such as health, intellect, faith, and reward. This is precisely what is described as “khusrān mubīn” (manifest loss), as in the verse: إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ أَلَا ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ. Fakhr al‑Rāzī relates that one of the early scholars said that he learned the meaning of this sūrah from an ice‑seller calling out: “Have mercy on one whose capital is melting!” He realized that just as ice melts away, human life and age are consumed by time, and if no righteous deeds are earned in return, humanity remains in loss. From the Islamic worldview, this world is a market of trade. As narrated from Imam al‑Hādī (peace be upon him): الدنيا سوق ربح فيها قوم وخسر آخرون. The verse under discussion asserts that in this vast market, everyone suffers loss—except one group, whose program is described in the final verse of the sūrah: “Except those who believe, perform righteous deeds, exhort one another to truth, and exhort one another to patience” (إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ). In other words, the only way to avert this inevitable loss and transform it into great profit is to acquire a more precious and enduring capital in exchange for what is gradually taken away—one that not only replaces the lost capital but surpasses it many times over. Every breath draws a human closer to death, as Imam ʿAlī (peace be upon him) states: نَفَسُ الْمَرْءِ خُطَاهُ إِلَىٰ أَجَلِهِ. Thus, each moment of life brings one closer to its end. Some people forfeit their precious lives in exchange for wealth, homes, or fleeting pleasures; others sacrifice it for status or authority; still others consume it in transient enjoyment. None of these can equal the true value of human existence. Its price is nothing other than God’s pleasure and nearness. As Imam ʿAlī (peace be upon him) declared: إِنَّهُ لَيْسَ لِأَنْفُسِكُمْ ثَمَنٌ إِلَّا الْجَنَّةُ فَلَا تَبِيعُوهَا إِلَّا بِهَا. One of the names of the Day of Resurrection is Yawm al‑Taghābun, the Day of Mutual Loss, for it is then that the true losers become evident. The remarkable aspect of this transaction is that God Himself is the buyer of human capital: إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ. He accepts even the smallest good deed, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ, and multiplies its return manifold—tenfold, seven hundredfold, or more. Despite the fact that all capital originally belongs to the individual, God, in His generosity, purchases it back at an immeasurably higher price.

It was stated that Surah al‑‘Asr presents a comprehensive program for delivering humanity from loss, founded upon four essential principles. The first principle is “faith” (iman), which constitutes the foundation of all human action. Human efforts originate from intellectual and doctrinal bases, unlike the actions of animals, which arise from instinctive and natural causes. In other words, human actions are the embodied expression of their beliefs and thoughts. For this reason, all divine messengers began by reforming the doctrinal foundations of societies, particularly by combating shirk, which is the source of numerous moral corruptions, misfortunes, and social disintegration. It is noteworthy that “faith” is mentioned here in an absolute sense, encompassing all its dimensions: belief in God and His attributes, belief in the Resurrection and accountability, reward and punishment, the heavenly scriptures, the prophets of God, and their appointed successors. The second principle is “righteous deeds” (a‘mal salihat), presented as the fruitful outcome of faith. This expression is comprehensive and far‑reaching, including every form of virtuous action—not only acts of worship, charitable giving, striving in the path of God, or the pursuit of knowledge, but every endeavor that contributes to the spiritual and moral development of the individual and the advancement of human society. It encompasses the smallest acts, such as removing an obstruction from a pathway, as well as the greatest undertakings, such as guiding entire communities and promoting justice and truth throughout the world. Although righteous actions may sometimes be performed by those who lack faith, such actions are generally not enduring or comprehensive, as they do not arise from profound divine foundations. The Qur’an expresses “salihat” in the plural form with the definite article, indicating generality and inclusiveness: the path of salvation from loss requires the performance of all forms of righteous deeds, not merely a limited subset. When faith is deeply rooted in the heart, it naturally manifests in such deeds. Faith is not merely a passive belief; it permeates the entire human being. It resembles a luminous lamp within a chamber, illuminating not only the interior but also radiating outward through every opening. Similarly, when faith resides in the heart, its illumination becomes evident in one’s speech, vision, hearing, and actions. Thus, the Qur’an consistently presents “faith” and “righteous deeds” as inseparable. For example: “مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً” (Nahl: 97). “رَبِّ ارْجِعُونِ لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ” (Mu’minun: 99–100). “يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا” (Mu’minun: 51). The third principle is “mutual exhortation to truth” (tawasi bil‑haqq), which involves collectively inviting one another toward truth, ensuring recognition of right and wrong, and preventing deviation. This includes enjoining what is right, forbidding what is wrong, educating the ignorant, guiding the misled, and promoting awareness, faith, and righteous action. Such exhortation presupposes adherence to truth on the part of those who advise others. The fourth principle is “mutual exhortation to patience” (tawasi bis‑sabr), because, after attaining awareness, every individual encounters obstacles in the path of action. Without steadfastness and perseverance, neither the establishment of truth nor the performance of righteous deeds nor the preservation of faith is possible. “Sabr” here carries a comprehensive meaning, encompassing perseverance in obedience, restraint from sin, and endurance in the face of hardship and loss. Taken together, these four principles constitute a complete and comprehensive program for human success and felicity. This explains why it is reported that the companions of the Prophet (peace and blessings be upon him) would recite Surah al‑‘Asr to one another before parting, reminding themselves of its profound message (al‑Durr al‑Manthur, vol. 6, p. 392). Indeed, if these principles were implemented in individual and collective life, many difficulties would be resolved, weaknesses would be transformed into strengths, and decline would give way to advancement. O Lord, grant us perseverance and the ability to enjoin one another to truth and patience. O Sustainer, we are in loss, and its rectification is not possible without Your grace and mercy. O Lord, grant us success in embodying these four principles. Āmīn, O Lord of the worlds.