Surah al-Asr importance can be explained by the statement of Imam Shafi [204 AH]. Which is that he said ‘If no other chapter was revealed, other that Surah al-Asr, it will suffice; for it includes all the subjects of the Quran.‘ [This statement has been mentioned in Ruhul Ma’ani, 30/291]. This statement can only be understood once a person studies this Surah. Insha-Allah we will cover the entire Surah using classical and accepted sources of Tafsir.

 

In the Name of Allah—the Most Compassionate, Most Merciful.

وَقَالَ الشَّافِعِيُّ، رَحِمَهُ اللَّهُ: لَوْ تَدَبَّرَ النَّاسُ هَذِهِ السُّورَةَ، لَوَسِعَتْهُمْ. Imam Shafi [Allah bless him] states: ‘If the people were to ponder on this surah, it will suffice them.’ [1] وَذَكَرَ الطَّبَرَانِيُّ مِنْ طَرِيقِ حَمَّادِ بْنِ سَلَمَةَ، عَنْ ثَابِتٍ، عَنْ عَبْدِ اللَّهِ بْنِ حَصْنٍ [أَبِي مَدِينَةَ] ، قَالَ: كَانَ الرَّجُلَانِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ إِذَا الْتَقَيَا، لَمْ يَتَفَرَّقَا إِلَّا عَلَى أَنْ يَقْرَأَ أَحَدُهُمَا عَلَى الْآخَرِ “سُورَةَ الْعَصْرِ” إِلَى آخِرِهَا، ثُمَّ يُسَلِّمُ أَحَدُهُمَا عَلَى الْآخَرِ Imam Tabrani [360 AH] mentions in his al-Mujam al-Awsat [5097]: ‘Two people from the companions of the Messenger of Allah ﷺwhen they used to meet, they did not separate until one of them recited Surah al-Asr onto the other, then they offered Salam [greetings] and departed’. [1]

 

The Declining Day – Tafsir Surah Asr [103]

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ [١]

In the name of Allah, most merciful, most compassionate. 

 

وَٱلْعَصْرِ [١] إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍ [٢] إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ [٣]

By the ˹passage of˺ time! Surely humanity is in ˹grave˺ loss, except those who have faith, do good, and urge each other to the truth, and urge each other to perseverance.

 

 

 

An Introduction to Surah Asr

 

 

[1] Place of revelation and Number of Verses

 

This Surah [chapter] is Makki [1], which was revealed after [أَلَمْ نَشْرَحْ] and before [وَٱلْعَـٰدِيَـٰتِ], and placed in the Mushaf [Quran] after [أَلْهَىٰكُمُ ٱلتَّكَاثُرُ].

 

Imam Suyuti [911 AH] states:

 

أخْرَجَ ابْنُ مَرْدُويَهَ عَنِ ابْنِ عَبّاسٍ قالَ: نَزَلَتْ سُورَةُ ﴿والعَصْرِ﴾ بِمَكَّةَ. وآياتُها ثَلاثٌ.

Ibn Murduyah [] narrates from Ibn Abbas [Allah bless him]: This Surah [والعَصْرِ] was revealed in Makkah, and its verses are 3. [2]

 

 

[2] Link between this Surah and the previous Surah

 

 

The link between this Surah and the previous surah [أَلْهَىٰكُمُ ٱلتَّكَاثُرُ] is linked heavily and in many ways, as mentioned by the Mufasirron [Quran exegesis]. Examples are mentioned below:

 

 

Abu Hayyan [745 AH] states:

لَمّا قالَ فِيما قَبْلَها: ﴿ألْهاكُمُ التَّكاثُرُ﴾ [التكاثر: ١] ووَقَعَ التَّهْدِيدُ بِتَكْرارِ ﴿كَلّا سَوْفَ تَعْلَمُونَ﴾ [التكاثر: ٣] بَيَّنَ حالَ المُؤْمِنِ والكافِرِ.

‘When Allah states before [Competition for more ˹gains˺ diverts you ˹from Allah˺,], then follows a warning via repetition [But no! You will soon come to know. Again, no! You will soon come to know], Allah clarifies the state between a believer and a disbeliever. [3]

In Surah al-Takathur Allah clarifies the state of a disbeliever and in Surah al-Asr Allah clarifies the state of the believer. Which is whereas the disbeliever is seeking this world, the believer is seeking the hereafter.

 

 

 

This is further corroborated by Imam Alusi [1270 AH] in Ruhul Ma’ani –

 

وفِيها إشارَةٌ إلى حالِ مَن لَمْ يُلْهِهِ التَّكاثُرُ ولِذا وُضِعَتْ بَعْدَ سُورَتِهِ

In this Surah is an indication to the state of those who are not distracted by ‘amassing wealth and boasting thereof’, this is why this surah [al-Asr] was placed after [al-Takathur]. [4]

 

 

Imam Naysaburi [750 AH] states:

 

لما بين في السورة المتقدمة أن الاشتغال بأمور الدنيا والتهالك عليها مذموم، أراد أن يبين في هذه السورة ما يجب الاشتغال به من الإيمان والأعمال الصالحات وهو حظ الآدمي من جهة الكمال ومن التواصي بالخيرات وكف النفس عن المناهي

 Allah clarifies in the previous surah that being occupied with the affairs of this world, and competing therein – is blameworthy. Allah then clarifies what a person should occupy himself with, which is Iman [faith], righteous actions, to urge each other in goodness and to prevent the soul from prohibited and blameworthy actions [this is the state of perfection]. [5]

 

Shaykh Abdul Karim al-Khatib [Allah bless him] discussing the verse regarding ‘humanity is at a loss’ [إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍ] states: ‘Mankind, those that are distracted by amassing wealth, and boasting regarding their worldly status and acquisitions, rather than preparing provisions for the hereafter, which is faith and piety – these type of people are at a grave loss.

Which type of loss is greater than the one who prefers the world in place of the hereafter? Surah al-Asr was revealed to establish this.’ [6]

 

From the above explanations we can see there are 2 types from amongst mankind. One of which is illustrated in Surah al-Kawthar, which is amassing wealth and making the world the primary concern. In Surah al-Asr, Allah tells us that this type of people are at a grave loss, rather they should be concerned with good actions, and this is reflected in the last verse of Surah al-Asr. This is the 2nd type of people, who are the true successful ones. 

 

Verse 1

 

وَٱلْعَصْرِ [١]

 

By the ˹passage of˺ time!

 

Definition

 

The linguistic definition of ٱلْعَصْرِ is time. [8]

 

If the dual form is used [العصران] then the meaning that is intended is: The Night and The Day. Just like [القمرين] refers to The Sun and The Moon. [9]

 

In Lisan al-Arab it states:

 

‘Al-Asr: Afternoon until the sun turns red and Salah al-Asr is attached to this time, hence its name [al-Asr].’  [10]

 

This definition [time] has been further strengthened by Imam al-Bukhari [256 AH] in his Sahih [authentic hadith compilation] when he states: ‘al-Asr is time, in which Allah takes on oath with [as narrated by Yahya]’. [11]

 

Also ibn Jarir at-Tabari [310 AH] states similar, by quoting an athar [statement] of Ali [Allah be pleased with him]:

 

‘He [Ali – Allah be pleased with him] recited: ‘al-Asr and rotation of the day. Indeed mankind is at a loss.’ He did not say: That he recited the Quran, rather explained [the word]’. [12]

Along with the above, this is also the opinion of Imam Ibn Kathir [774 AH]. [13]

 

Wisdoms and lessons on the importance of time

 

There are many wisdoms and lessons in taking oath on time, some are enumerated here.

 

Time indicates towards the power of Allah

 

All those verses in which Allah takes an oath in something, all have great wisdom and lessons. 

 

Regarding taking an oath in time, time indicates towards the power of Allah such as the universe, and it is the right of Allah that he is worshiped alone. Whoever recognises this and fulfills the rights of Allah will be successful and attain salvation. Whomsoever does not fulfill the rights of Allah he will be in loss [as the next verse suggests – إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍ].  – see [14]

 

Imam Razi [606 AH] states in Tafsir al-Kabir:

 

‘Time comprises amazing and astonishing aspects; such that in it comprises ease and hardship. Also good health and sickness, poverty and riches, year, month, day and hour. [15 – summarized]

 

Imam Shawkani [Allah bless him] states in Fathul Qadeer: 

 

‘Allah takes an oath in time because in it is a warning, as the night and day passes, the darkness follows the light and the light follows the day, all this makes clear the actions of Almighty Allah and his oneness.’ [16]

 

An opportunity to gain reward

 

Time is an opportunity to gain reward and be successful in this life and the hereafter. 

 

Imam Razi states:

 

Life and time is an opportunity to earn bounties [reward]; this is why Allah takes an oath in time. Allah informs that the night and day is an opportunity [to do good] wasted by mankind, Allah indicates towards this: 

 

وَهُوَ ٱلَّذِى جَعَلَ ٱلَّيْلَ وَٱلنَّهَارَ خِلْفَةًۭ لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًۭا ٦٢

 

And He is the One Who causes the day and the night to alternate, ˹as a sign˺ for whoever desires to be mindful or to be grateful. [25:62]

 

Mankind ˹and not time˺ is at loss

 

Imam Razi also mentions that there is no defect in time, as people attribute loss towards time, however the one who is at loss is mankind [and not time]. Allah takes an oath on time to show that time is an opportunity to attain goodness and there is no defect in time; rather the one who is at loss and is defective is mankind. [17]

More content coming soon Insha-Allah

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References

[1]  تفسير القرآن العظيم,  أبو الفداء إسماعيل بن عمر بن كثير القرشي البصري ثم الدمشقي (ت ٧٧٤ هـ), دار الكتب العلمية، منشورات محمد علي بيضون – بيروت, الطبعة: الأولى – ١٤١٩ هـ

[2] Itqan fi Uloomil Quran, Imam Jalaluddin Suyuti [911 AH].

Note: Makki or those chapters which are revealed before the emigration to Madinah and Madani are those chapters which were revealed after the emigration. Each chapter is classified either Makki or Madani. 

[3] الدر المنثور,  عبد الرحمن بن أبي بكر، جلال الدين السيوطي (ت ٩١١هـ),   دار الفكر – بيروت, عدد الأجزاء: ٨, [8,621].

[4] البحر المحيط في التفسير,  أبو حيان محمد بن يوسف بن علي بن يوسف بن حيان أثير الدين (ت ٧٤٥هـ),  دار الفكر – بيروت, لطبعة – ١٤٢٠ هـ, [10:538].

[5] روح المعاني في تفسير القرآن العظيم والسبع المثاني, شهاب الدين محمود بن عبد الله الحسيني الألوسي (ت ١٢٧٠هـ), دار الكتب العلمية – بيروت, الطبعة – الأولى، ١٤١٥ هـ, [15:457].

[6] غرائب القرآن ورغائب الفرقان, نظام الدين الحسن بن محمد بن حسين القمي النيسابوري (ت ٨٥٠هـ), دار الكتب العلميه – بيروت, الطبعة –  الأولى – ١٤١٦ هـ, [6:558].

[7] التفسير القرآني للقرآن, طبعة  دار الفكر: 5/1667.