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Bismillaahir Rahmaanir Raheem
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Translators: Ahmed Ali ● Amatul Rahman Omar ● Daryabadi ● Faridul Haque ● Hamid S. Aziz ● Maulana Mohammad Ali ● Pickthall ● Sarwar ● Shakir ● Yusuf Ali
Recitation by Mishary Al-Alfasy
In this Surah an oath has been sworn by the Time to impress the point that
man is in sheer loss and only those people are an exception from the loss who
are characterized by four qualities:
(1) Faith.
(2) Righteous
deeds.
(3) Exhorting one another to truth.
(4) Exhorting one
another to patience.
Let us consider each of these parts separately in
order to fully understand the meanings.
As for the oath, we have
explained several times above that 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 secondhand in the watch. Even
a second is a considerable amount of time, for during this very second light
travels 186,000 miles, 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 bazar: 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 Walasri innal-insana lafi khusrin. The age-limit
that man has been allotted is passing quickly like the melting away of ice. If
it is wasted, or spent 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 spending 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 spending 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 does
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 four 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 Quran 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 Quran
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) is also not merely synonymous with
worldly failure or distress but comprehends man’s real failure and
disappointment from the world till the Hereafter. We have explained the Quranic
concept of both falah and khusran at several places before which need not be
repeated here. (For this please see E.N. 9 of Surah Al-Aaraf; E.N. 30 of Surah
Al-Anfal; E.N. 23 of Surah Younus; E.N. 102 of Surah Bani Israil; E.N. 17 of
Surah Al-Hajj; E Ns 1, 2, 11, 50 of Surah Al-Muminoon; E.N. 4 of Surah Luqman;
E.N. 34 of Surah Az-Zumar). Besides, one should also understand that although
according to the Quran true success is man’s success in the Hereafter and real
loss his failure there, yet in this world too what the people describe as
success is not, in fact, real success but its end in this world itself is
failure, and what they regard as loss is not, in fact, loss but a means of true
success even in this world. This truth has been stated by the Quran at several
places and we have explained it everywhere accordingly. (Please see E.N. 99 of
Surah An- Nahl; E.N. 53 of Surah Maryam; E.N. 105 of Surah TaHa; E.Ns 3-5 of
Surah Al-Lail). Thus, when the Quran 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
characterized 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.
Of these the first quality is Iman (Faith).
Although this word at some places in the Quran has been used in the meaning of
only verbal affirmation of Faith (e.g. in Surah An-Nisa, Ayat 137; Surah
Al-Maidah, Ayat 54; Surah Al- Anfal, Ayats 20, 27; Surah At-Taubah, Ayat 38;
Surah As- Saff, Ayat 2), it has primarily been used in the meaning of believing
sincerely and faithfully, and in the Arabic language this word has this very
meaning. Lexically, amanu lahu means saddaqa-hu wa tamada alai-hi: affirmed him
and put faith in him, and amana bi-hi means aiqana bi-hi: had full faith in him.
The Faith which the Quran 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. (Surah Al- Hujurat, Ayat 15).
Those who said: Allah is our Lord, and then stood steadfast by it. (Surah
HaMim As-Sajdah, Ayat 30).
True believers are those whose hearts tremble
with awe, whenever Allah is mentioned to them. (Surah Al-Anfaal, Ayat 2).
Those who have believed adore Allah most ardently. (Surah Al-Baqarah, Ayat
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. (Surah An-Nisa, Ayat 65).
The following verse
is even more explicit as regards the distinction between verbal affirmation of
Faith and true Faith; it says that what is actually desirable is true Faith and
not mere verbal affirmation of the Faith:
O you who profess to have
believed, believe sincerely in Allah and His Messenger. (Surah An-Nisa, Ayat
136).
As for the question, what has one to believe in, in order to have
true faith? This has also been answered and explained in the Quran most
explicitly. First, it implies that one has to believe in Allah, not merely in
His Being but in the sense that He alone is God; no one else is an associate in
His Godhead. He alone is worthy that man should worship, serve and obey Him. He
alone can make or mar destinies; man should invoke Him alone and have trust in
Him alone. He alone can enjoin things and forbid things; man is under obligation
to obey Him and refrain from what he forbids. He sees everything and hears
everything; not to speak of any act of man, even his motives and intentions with
which he has done an act, are not hidden from Him. Secondly, one has to believe
in the Messenger, in the sense that he is a guide and leader appointed by Allah:
whatever he has taught, is from Allah, is based upon the truth and has to be
acknowledged and accepted. This belief in Apostleship also includes faith in the
angels, the Prophets, the divine Books and in the Quran itself, for this forms
part of the teachings which the Messenger of Allah has given. Thirdly, one has
to believe in the Hereafter, in the sense that man’s present life is not his
first and last life, but after death man has to be resurrected, to render an
account to God of the deeds done in the present life, and has to be rewarded for
the good deeds and punished for the evil deeds accordingly. This Faith provides
a firm basis for morality and character, upon which can be built the edifice of
a pure life, whereas the truth is that without such Faith, the life of man,
however beautiful and pleasing outwardly, is like a ship without an anchor,
which is at the mercy of the waves wherever they may take it.
After Faith
the second quality required to save man from loss is to perform righteous deeds
(salihalt). Salihat comprehends all kinds of virtuous and good deeds. However,
according to the Quran, 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
(peace be upon him). That is why in the Quran 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 Quran 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 (peace be upon him). 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 Quran, 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.
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, all its members
are duty bound to exhort one another to truth and to patience.
Truth is
the antonym of falsehood, and generally it is used in , two meanings:
(1)
A correct and right thing which is in accordance with justice and truth, whether
it relates to belief and faith or to mundane affairs.
(2) The right which
is obligatory on man to render, whether it is the right of God, the right of
man, or the right of one’s own self. 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. This is the spirit that can ensure security of a society against
moral degeneration and decay. If a society becomes devoid of this spirit, it
cannot remain secure from loss, and eventually even those people are also
affected by the loss who might in their own way be adhering to the truth, but
were insensitive to violation of the truth in their society.
The same has
been stated in Surah Al-Maidah, thus: Those who adopted the way of disbelief
among the children of Israel were cursed by the tongue of David and of Jesus,
son of Mary, because they had grown rebellious and become transgressors: they
would not forbid one another to do the wrong deeds they committed. (verses
78-79). Then the same idea has been expressed in Surah Al-Aaraf, thus: When the
children of Israel totally forgot the teachings (of observing the Sabbath), We
seized with a severe scourge all those who were transgressors, and We saved
those who used to forbid evil (verse 165); and in Surah Al-Anfal, thus: And
guard against that mischief which will not bring punishment in particular to the
mischief-makers alone from among you. (verse 25). That is why to enjoin what is
good and to forbid what is evil, has been enjoined on the Muslim community as a
duty (Surah Aal-Imran, Ayat 104) and the community which performs this duty has
been declared to be the best community (Surah Aal-Imran, Ayat 110).
Besides exhorting to the truth, the other thing which has been declared as a
necessary condition for keeping the believers and their society secure from loss
is that the members of the society should enjoin patience upon one another. That
is, they should enjoin upon one another to bear with fortitude and steadfastness
the difficulties, hardships, trials, losses and deprivations which befall the
one who adheres to the truth and supports it. Each one of them should encourage
the other to bear up against adversity steadfastly. (For further explanation,
see E.N. 16 of Surah Ad-Dahr; E.N. 14 of Surah Al-Balad).