Allah swore in His Book that all people are losers and shall enter Hell except those who believe in Allah, do righteously, and commend one another with the truth and patience. Allah (Glory be to Him) says: By the Time! Man is surely in loss, Except for those who have believed (Faith) and done righteous deeds and advised each other to truth and advised each other to patience." [Surat Al `Asr: 1 - 3]. In this Surah, Allah is making an oath by Al ‘Asr. As for the oath, Allah has not sworn an oath by any of the created objects on account of its glory or its excellence and wonderful qualities but for the reason that it testifies to the truth which is meant to be established. Therefore, the oath by Time signifies that Time is witness to the truth that man is in sheer loss except for the people who possess the four qualities. The word time is used for the past as well as for the passing time in which the present, in fact, does not signify any long stretch of time. Every moment, when it has passed, becomes past, and every moment of the future, when it is passing, becomes present, and when it has passed, becomes past. Here, since the oath has been sworn by time absolute, both kinds of time are included in its meaning. The oath by the past time means that human history .testifies that the people who were without these qualities, eventually incurred loss, and in order to understand the significance of the oath by the passing time, one should understand that the time which is now passing is, in fact, the time which has been given to every single individual and every single nation to work in the world. Its example is of the time which is allotted to a candidate for answering his question-paper in the examination hall. The speed with which this time is passing can be estimated from the movement of the second-hand in the watch. Even a second is a considerable amount of time, for during this very second light travels 300,000 kilometers, circum-navigate the equator approximately 7.5 times in one second and in the Kingdom of God there may as well be many things which move even faster than light, but are not yet known to man. However, if the speed of the passing time be regarded the same as of the movement of the second-hand, and we consider that whatever act, good or bad, we perform and whatever occupation we pursue, takes place in the limited span of age that we have been given for work in the world, we feel that our real wealth is this very time, which is passing so quickly. Imam Razi has cited a scholar as saying: "I understood the meaning of Surah Al-`Asr from an ice-seller, who was calling aloud for the attention of the people repeatedly in the bazaar: 'Have mercy on the one whose wealth is melting away !' Hearing what he was crying I said to myself: this then is the meaning of Wal- asr-i innal-insana la-fi khusr-in. The age-limit that man has been allotted is passing quickly" like the melting away of ice. if it is wasted, or expended in wrong pursuits, it will be sheer loss to man. Thus, swearing an oath by the Time what has been said in this Surah, means that the fast passing Time is witness that devoid of these four qualities in whatever occupation and work man is expending his limited span of life, he is engaged in bad bargains; only such people are engaged in good bargains, who work in the world, characterized by the four qualities. It would be just like calling attention of the candidate, who was expending the time allotted for solving the question paper in some other pursuit, to the wall clock in the examination hall, to tell him that the passing time bore witness that he was causing loss to himself; the candidate benefiting by the Time was he who was using every moment of the allotted time in solving the paper. Though the word Man has been used in the singular, in the following sentences those people have been made an exception from it, who are characterized by the four qualities. Therefore, one will have to admit that here the word Man has been used as a collective noun, denoting a class, and it applies equally to individuals, groups, nations, and entire mankind. Thus,. the general statement that whoever is devoid of the above four qualities, is in loss, would be proved in any case whether it is a person who is devoid of these, or a nation, or all men' of the world. It will be just like giving the verdict that poison is fatal for man; it will mean that poison is fatal in any case whether it is taken by an individual, or a nation, or all the people of the world. Poison's being fatal is an unchangeable truth; it dces not make any difference whether one man has taken it, or a nation has decided to take it, or all the people of the world collectively have agreed to take poison. Precisely in the same way this truth by itself is unchangeable that man's being devoid of the above foul qualities brings him loss. The general rule is not at all affected even if one man is devoid of these, or a nation, or all the people of the world agree that they would exhort one another to disbelief, immorality, falsehood and servitude to the self. Now, let us see in what sense has the Qur'an used the word khusr (loss). Lexically, khusr is an antonym of nafa ` (profit); in trade this word is used in the case when loss results from one bargain as well as in the case when the whole business is running in loss, and also in the case when man loses all his capital and becomes bankrupt. The Qur'an has made this word a special term of its own and uses it as an antonym of falah (true success). And just as its concept of falah is not merely synonymous with worldly prosperity but comprehends man's true success from the world till the Hereafter, so its concept of khusr (loss) also is not merely synonymous with worldly failure or distress but comprehends man's real failure and disappointment from the world till the Hereafter. Thus, when the Qur'an states conclusively and absolutely that Man is certainly in loss, it implies loss both in this world and in the Hereafter; and when it says that only such people are secure from this loss, who are characterised by the four qualities, it implies their being secure from loss and attaining true success both here and in the Hereafter. Now, let us consider the four qualities on the existence of which depends man's being secure from loss and failure. 1. Of these the first quality is Iman (Faith). Faith which the Qur'an regards as true Faith has been explained in the following verses: "In fact, true believers are those who believed in Allah and His Messenger, then entertained no doubt." (Al-Hujurat: 15) "True believers are only those whose hearts tremble with awe, whenever Allah is mentioned to them, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely (AIAnfal : 2). "Those who have believed adore Allah most ardently." (AI-Baqarah 165) "Nay, (O Prophet), by your Lord, they can never become believers until they accept you as judge for the decision of the disputes between them, and then surrender to your decision with entire submission without the least resentment in their hearts." (An-Nisa': 65). 2. After Faith the second quality required to save man from loss is to perform righteous deeds (salihat) Salihat comprehends all kinds of virtuous and good deeds. However, according to the Qur'an, no act can be a good act unless it is based on Faith and it is performed in obedience to the guidance given by Allah and His Messenger. That is why in the Qur'an exhortation to perform good deeds is preceded everywhere by Faith, and in this Surah too it has been mentioned after the Faith. Nowhere in the Qur'an has a deed without Faith been called a good deed, nor any reward promised for a deed performed without Faith. On the contrary, this also is a fact that only that Faith is reliable and beneficial, the sincerity of which is proved by man's own act and deed, otherwise Faith without righteous deeds would be a false claim refuted by the man himself when in spite of this claim he follows a way opposed to the way taught by Allah and His Messenger. The relationship between Faith and righteous deed is of the seed and the tree Unless the seed is sown in the soil no tree can grow out of it. But if the seed is in the soil and no tree is growing out of it, it would mean that the seed is lost in the soil. On this very basis whatever good news has been given in the Qur'an, has been given to the people who believe and do good deeds, and the same has been reiterated in this Surah. What man requires to do after the Faith in order to remain secure from loss is to perform righteous deeds. In other words, mere Faith without righteous deeds cannot save man from loss. 3. The above two qualities are such as must be possessed by every single individual. Then, the Surah mentions two further qualities, which a man must have in order to be saved from loss. They are that the people who believe and do good deeds must exhort one another to truth and to patience. This means that. in the first place, a believing and righteous people should not live as individuals but should create a believing and righteous society by their combination. Second, that every individual of this society must feel his responsibility not to let the society become degenerate. Thus, to exhort one another to truth means that the society of the believers should not be so insensitive that falsehood may thrive and things against justice and truth be done in it, and the people be watching everything indifferently. On the contrary, it should be a living, sensitive society so that whenever and wherever falsehood appears, the upholders of the Truth should rise up against it. And no member of the society rest content with only himself adhering to truth, righteousness, justice and rendering the rights of others, but should exhort others also to adopt the same way of life.. 4. Commending one another with patience: Patience is divided into three sections: A. Observing patience on obedience: Obedience has a part of difficulty, therefore it needs patience to perform it as Allah (Glory be to Him) says: "Lord of the heavens and the earth, and all that is between them, so worship Him (Alone) and be constant and patient in His worship. Do you know of any who is similar to Him? (of course none is similar or coequal or comparable to Him, and He has none as partner with Him). [There is nothing like unto Him and He is the All-Hearer, the All-Seer]." [Surat Maryam: 65]. B. Observing patience on sins: A soul always inclines to evil, so a Muslim should prevent himself from following desires. Allah (Glory be to Him) says: "Then, for him who transgressed all bounds, in disbelief, oppression and evil deeds of disobedience to Allah. * And preferred the life of this world (by following his evil desires and lusts), * Verily, his abode will be Hell-fire * But as for him who feared standing before his Lord, and restrained himself from impure evil desires, and lusts. * Verily, Paradise will be his abode." [Surat An-Nazi`at: 37 - 41]. C. Patience on the painful decrees of fate: Allah afflicts His Servants with whatever He wills as He promised us saying: "And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sâbirûn (the patient). * Who, when afflicted with calamity, say: Truly! To Allâh we belong and truly, to Him we shall return." [Surat Al Baqarah: 155 - 156]. Sabr and shukr or patience and gratitude make everything good for the believer, no matter what befalls him: The prophet said: “How amazing is the affair of the believer. Everything is good for him – and that is for no one but the believer: If good times come his way he is thankful and that is good for him, and if hardship comes his way he is patient and that is good for him.” This being said, I ask Allah, the Almighty, to forgive you and me and all Muslims of all sins; so ask Him for forgiveness and turn in repentance to Him, for my Lord is the Most Forgiving, the Most Merciful for those who repent to Him.
Second Khutbah Surah Al Asr is a matchless specimen of comprehensiveness and brevity. Although Mujahid, Qatadah and Muqatil regard it as a Madani Surah, yet a great majority of the commentators opine that it is Makki; its subject matter also testifies that it must have been sent down in the earliest stage at Makkah, when the message of Islam was being presented in brief but highly impressive sentences so that the listeners who heard them once could not forget them even if they wanted to, for they were automatically committed to memory. A whole world of meaning has been compressed into its few brief words, which is too vast in content to be fully expressed even in a book. In it, in a clear and plain way it has been stated what is the way to true success for man and what is the way to ruin and destruction for him. Even if you take the very literal meaning of the surah, it says what a man has to do to attain success – first believe in what you do, do the right work, cooperate and be patient. Because, by time, you are in loss. Imam Shafi has very rightly said that if the people only considered this Surah well, it alone would suffice them for their guidance. The Companions of the Prophet (peace be upon him) were eager to recite it and remind one another with it. At-Tabarany reported in Al Mu`jam Al Awsat (5124) on the authority of Abu Madinah AdDarimy (may Allah be pleased with him) who said: "When two of the Prophet's Companions met, they did not separate but after reciting to one another: "By Al-'Asr (the time). * Verily, man is in loss." [Surat Al `Asr: 1 - 2] then each one shakes the hand of the other." Ironic how many people read Surah al Asr to quickly finish their prayers, yet the surah reminds us of how in reality we’re actually running out of time! Contemplate over your actions dear brothers. Contemplate on this surah and ask yourself whenever you are ready, is it sufficient for you? Do you have what it takes to be a winner at the Day of Judgment? May Allah show us the truth as truth, and let us love it and live by it. May Allah show us falsehood as falsehood, and let us hate it and stay far away from it. Source: Tafhim al-Qur'an (http://www.englishtafsir.com/quran/103/index.ht ml) The sermon of Surat Al `Asr (http://en.alukah.net/Shariah/0/3437/) Wal ‘Asr (By Time!) (http://khutbahbank.org.uk/?p=2265)
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