brighten
seeker of knowledge
Surat al-`Asr
By Sheikh Sadullah Khan
1. By the token of time,
2. Verily Man is in loss,
3. Except such as have Faith, and do righteous deeds, and (join together) in the mutual enjoining of Truth, and of Patience and Constancy (Qur’an 103).
This early Makkan revelation takes its title from the opening words “Wal `Asr”; which also constitutes an oath. `Asr means time, era, history, speedy passage of days, succession of ages, afternoon, or declining day.
“By the token of time”—Our most valuable capital
Allah (swt) swears by the token of time which is a witness and a proof of certain contentions. Time is a witness to what has passed in human history, a witness to life and death, successes and failures, and the rise and fall of individuals and communities. The evidence of Time has been presented for various possible reasons:
1. The Clock of Age is reducing our life by the tick of every passing second. The most valuable capital that we have, Time, is being lost in the process.
2. Since life is a test of deeds (67:2), the limited, yet fleeting Time is the ambit within which we operate.
3. To call to mind the events of history.
4. To emphasize the nearing of the end of human existence on earth.
Although it seems that we live in this world for a long time, the truth is actually the opposite. The Holy Prophet (saws) is reported to have said: “Compared to the communities that have passed on before you, life in this world is the same duration as the time between the prayers of `Asr and Maghrib” (Bukhari). Our time in this life is extremely short.
In a Hadith Qudsi, we are instructed not to abuse Time. We are not to accuse time either; as the great jurist Imam Shafi’ie said, “We blame Time, though we commit the wrongs. Time has no evil except in the sins we commit in Time.”
Time is Wealth
There is an element of truth in the metaphor, “Time is money,” implying that time is a valuable commodity. By utilizing time in a meaningful and productive way and through effectively employing our vast potential, much can be achieved. This metaphor also implies something about the very purpose of life itself. In this Age of Technology , we have been able to invent technology and develop techniques that speed up things and save time. A task that once took months can be accomplished in minutes; yet, there is something ironic about this progress. Despite the proliferation of timesaving devices, life is more hectic than ever before, and no extra time seems to be left for anything meaningful.
We must realize that time is the measure of life, it is a trust (amaanah) given to us by Allah (swt). It is a gift from the Creator, and its proper use will determine our outcome for Eternity. We should be wary of the warning of the Prophet (saws) when he said: “There are two blessings that most delude people, free time and health” (Bukhari).
We should also seriously reflect on the following Prophetic advice: “Value five things before five others come to pass: value youth before old age, health before illness, affluence before poverty, leisure before becoming too busy, and value life before death” (Tirmidhi).
Every moment that passes by is an opportunity gone, used or abused, never to return. Soon our time will be up and we will have to leave this physical world (3:185). What happens thereafter will depend on how we used the time that was available to us before that certain, but unknown, moment of death arrives (18:56). Time is life, and our Eternal Destiny is at stake.
“Surely humankind is in a state of loss”
We are constantly losing the capital of our existence—minutes, hours, days, months and years. Life is passing on rapidly that not a moment can be retrieved from the past. Spiritual and material potentialities decline while physical and mental abilities fade. Despite our technological advancements, humanity at large seems lost in a quagmire of restlessness, insecurity, uncertainty, hostility, loneliness, stress, faithlessness and disillusionment.
Four principles for salvation
“By the token of time, humanity is in a state of loss except…”
Once the situation of loss is recognized, we can extricate ourselves from it through the implementation of a universally applicable program that involves the theological, practical, personal, and social doctrines of Islam.
“…Those who have Faith (al-Imaan)…”
Imaan (Faith) usually forms the basis of conscious activity, since commitment to a cause and the actions that emanate from Imaan often reflect a person’s belief and thoughts. Actual faith is inherent in those who are true in thought, word and deed concerning their natural submission to the universal laws that govern the entire cosmos. Submission is not based on mythology, blind acceptance of illogical doctrines or fanatical emotionalism. It is structured on the compliance of the human being to the natural universal laws that govern all existence. The religion of Islam is a Divine system based on reason and truth, culminating in practical faith, expressed through beneficial action, emanating from sincere intention and manifesting goodwill for humanity.
“Those who do good deeds…”
Righteous and beneficial actions are the worthy products of faith. The term Saalihaat is mentioned particularly in the plural form throughout the Qur’an, preceded by the definite article Al. This indicates generality, implying the fulfillment of any and all good deeds.
`Amal-us-Saalihaat therefore includes every worthy, pure action that contributes towards individual or social welfare; that can be applied in the way towards soul-perfection, moral improvement, affirmation of justice and alleviation of evil, impurity and oppression.
The Prophet (saws) is reported to have said that, “Faith and good deeds are partners and the one is incomplete without the other.” Faith is thus not a mere thought or belief free from effect. It changes and orients the whole entity of a being to its own essence. One cannot escape the “loss” mentioned in the surah without Imaan (possessing true faith in Divinely revealed universal truths) and manifesting `Amal-us-Saalihaat (adjusting his or her conduct in harmony with these truths).
“…Enjoining Truth…”
The term Haqq connotes truth, reality, that which is verifiable, whatever is based on justice, rights morally incumbent or obligations legally demanded.
For faith and goodness to manifest itself and evolve in society, it must be accompanied by an invitation to that which is right, real and true. It is expected of Muslims to enjoin Haqq upon each other. This elicits Muslims not only to abide by the truth but also to actively realize their social and moral responsibility by exhorting others to do likewise. Muslims should be the administrators of Haqq in their own lives before preaching and exhorting others.
To bring about a realistic and effective reformation, the all-influential environment needs to be changed. Thus, the injunction is not only to adopt good principles and ideals, but to convey these to others, thereby creating an atmosphere congenial to the implementation of faith, goodness, justice and truth.
“…Exhorting patient perseverance…”
Sabr means patience, strength of will, being steadfast amid tribulations, enduring trials and afflictions, constancy despite surrounding changes, forbearance, preparedness to sacrifice, determination in the face of opposition, and courage in the face of oppression.
In our modern lifestyle in which anxiety, stress and depression are more common than not, exhortation to Sabr is indispensable. Allah commands us: “O you who believe, seek assistance (and solace) through Patience and Prayer; Surely, Allah is with those who patiently persevere. Refer not to those who have been slain in the path of Allah as being dead; no, they are alive though you perceive it not. Be rest assured that you will be tested with fear, hunger, loss of property, lives and of fruits of your labor. Convey glad tidings to those who are patient; those who when affliction, trial or tribulation befall them say, ‘Surely from Allah we come and unto Him is our return.’ Such are those on whom the blessings and mercy from Allah descends, such are they who follow the path of Divine Guidance” (153-157). The significance of Sabr in the Islamic way of life can be gauged by the Prophet’s (saws) consideration of it as half of faith and as the key to Paradise.
From `Asr to Sabr
This surah, consisting of just four verses, is one of the shortest chapters of the Qur’an, but its meaning is as deep and vast as its title. It conveys a brilliant source of guidance, thereby directing individuals, communities, nations and successive generations to the right path. We are reminded that a purposeless life without ideals is a waste; that material property, scientific progress and technological advancement cannot in themselves save humanity. Salvation lies in having a pure ideology, a practical philosophy, positive action and purposeful lives. The flight of time provides the testimony that only those who do not waste the opportunity of doing good and being righteous are the ones who ultimately reap benefits of existence.
The four principles of salvation contained in this surah constitute a truly comprehensive program. Such is the significance of this surah, that whenever the Companions of the Prophet (saws) met, they would not leave until they recited Surat al-`Asr to each other. This, in order to remind each other, and themselves, of the eternal loss that everyone risks if time is wasted or abused. The great scholar and jurist Imam Ash-Shafi’ie said: “If Allah were to reveal no other surah besides this surah, it would have sufficed.”
(SHEIKH SADULLAH KHAN is the religious director at the Islamic Center of Irvine.)
