Today we live in a materialistic world, where the aim of society is to gain as much wealth as possible, for this is the way to success. Success is defined by how many college degrees you have, how much property you own, how much money you have, and so on.. In short, the more dunya you have, the more successful you are. This shows the real narrow-mindedness and heedlessness. It is as if only the rich, powerful and famous are successful while everyone else is not. In fact, this is a form of discrimination.

Allah in His Glorious Book revealed a different formula for success. It is contained in one of the shortest surahs (chapters) in the Qur’an, a chapter most Muslims have memorized and frequently recite in their prayers. The great tragedy is that the meaning this surah should have in our lives has been lost.

The surah is Surat al-`Asr – the chapter entitled “The Declining Day”:

“By time, indeed humanity is in loss, except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” (Qur’an, 103)

This surah is the 103^rd chapter of the Qur’an. It is one of the shortest chapters, but it is also among the most comprehensive and discussed. The surah before it is Surat at-Takathur and after it is the Surat al-Humazah. One of the miracles of the Qur’an is the sequence of chapters; although they were revealed at various times and places, every surah has a connection to the surah before it and after it. It seems as if they were actually revealed together. Subhan’Allah, such consistency can never be found in human speech. The chapters before and after Surat al-`Asr mention that the human being has been deluded by their search for wealth; money has given them a false security of being successful.

Allah (swt) mentions in the last verse of Surah at-Takathur that, “Then, on that Day, you shall be asked about the blessings you enjoyed” (Qur’an, 102:8). Surat al-`Asr starts with the greatest blessing that we as human beings regardless of age, sex, color, caste, religion enjoy—TIME. Allah (swt) swears by time, which shows that:

1. Time has a lofty status in the sight of Allah;
2. Allah is asking us to contemplate on the passage of time;
3. The time which we waste will never come back;
4. Time is a witness to many human beings being in a state of loss;
5. In concordance with the last verse of Surat at-Takathur, it shows that by time people become distracted by the dunya and forget their real purpose in life.

As we move into the second verse, we find another correlation between the previous surah and this one. The central theme of the previous surah was at-Takathur which essential means the following:

1. The desire to have more;
2. Competing with others to get more;
3. Utilizing inappropriate means to win others over;
4. Taking pride in what you have.

So essentially, it is gaining in this “life” that is meant by takathur. However, the central theme of Surat al-`Asr is khusr (loss). Khusr essentially means losing everything. Subhan’Allah, Allah shows us in a subtle yet powerful way that seeking the dunya is one of the main causes of loss. If you reflect on this verse, it seems to be referring directly to this day and age, another miracle of the Qur’an. By default, human beings are losers, and on the path to destruction. However, Allah is the Most Merciful; as a sign of His Mercy, He revealed the secret to success in the final ayah (verse) of Surat al-`Asr.

This last verse essentially shows the minimum that we need to do to attain the pleasure of Allah. This verse also removes the doubts in the minds of many Muslims that just believing is enough. Even Shaytan (Satan) believes in God, so how can just believing be enough? The four criteria for going to paradise by earning Allah’s Mercy are the following:

1. Belief. Believing in Allah, His Books, His Prophets and Messengers, His Angels, the Day of Judgment, and divine decree. This belief is based upon sure knowledge; therefore we should strive to attain the necessary religious knowledge.

2.  Righteous deeds. Belief mandates knowledge, and knowledge mandates action. We should accompany our belief with righteous deeds done for the sake of Allah. Prayers, fasting, hajj and all the other obligatory acts of worship should be done only for the sake of Allah and in the way that was demonstrated by Muhammad ﷺ. However, every good that Allah loves and is pleased with is also considered an act of worship, and therefore is rewardable insha’Allah. The obligatory deeds are the minimum.

3.  Calling others to the truth. The use of “wa tawaasi (and advise)” in the verse shows continuity. We should be calling others to the truth at all times, regardless of whether they accept it or not.

4.  The straight path is not easy. There will be difficulties, which causes some people to leave the path. We should be patient in calling to them, asking them to be patient, and persevere through the troubles. Patience is in obeying Allah, not disobeying Him, and persevering through calamities over which we have no control.

This surah is a conclusion to the message in the four surahs preceding it:Surat al-Zalzalah, Surat al-`Adiyat, Surat al-Qari`ah and Surat at-Takathur. Surah al-`Adiyat and Surah at-Takathur show the sorry state of the human beings, while Surat al-Zalzalah and Surat al-Qari`ah show the reality of the Day of Judgment. The conclusion is that human beings are in loss, except for those who follow the prescription in Surat al-`Asr. Therefore, this chapter has been precisely placed in the Qur’an as miraculous guidance. The irony of the surah is that this is the surah we often read when we are “too busy,” when we just need to get our prayers out of the way and do “more important” things. We are reciting that time is passing and mankind is in loss – and we are also demonstrating that very well! May Allah save us all.

This surah also places a great emphasis on da`wah (calling to the truth) and patience. Even though da`wah and patience are already righteous things, they are mentioned separately as they are sometimes neglected. Islam is a social religion. Not only should we do what is proper, but we should also encourage others to do so. At times, we justify not doing da`wah. Start doing da`wah – it’s a must. You can share the message of this surah with everyone, to start!

We need to fulfill all four conditions to meet the criteria for success. Human beings are losing, but we have the formula to the exceptions! We might think this formula strange, but a famous saying of Muhammad ﷺ can serve as motivation to us all, “Islam began strange, and it will become strange again just like it was at the beginning, so blessed are the strangers.” [Muslim]

Let us reflect on Surat al-`Asr the next time we recite it. Let us study a tafsir (explanation) of the Qur’an. We ask Allah to grant us barakah (blessings) in reciting and pondering upon the Qur’an, and we ask Allah to make us among those for whom the Qur’an will intercede on the Day of Judgment. Ameen.

Its Name

The early Muslims called it al-`Asr. The great scholar of Qur’an, al-Tabari, God have mercy on him, narrates with a sound chain from ‘Ubayd Allah the son of Husayn, “Whenever two of the Prophet’s companions would meet, they would not disperse until they read Surah al-‘Asr.” Also, in most of the books dedicated to explaining the Qur’an (al-tafsir), this name is given to the surah (chapter). This is also the case with the existent copies of the Qur’an, new and old- this name is used. However, in some books of tafsir, and in Sahih al-Bukhari, it is named “I swear by `Asr,” emphasizing the letter of oath, و, found at the beginning of the chapter.

Time of Revelation, Number of Verses, and Order

The majority of scholars (jumhur) hold that it was sent in the Meccan Period. The famous scholars, Qatada, Mujahid and Muqatil contend that it was revealed in Medina. This opinion is also attributed to the great companion of the Prophet ﷺ (peach be upon him), Ibn `Abbas. Imam al-Suytti, in his book Itqan fi `Ulum al-Qur’an, did not mention it as a chapter that has more than one name.

Scholars agree that it consists of three verses, making it, Surah al-Kawthar and Surah al-Nasr the shortest chapters in the Qur’an.

It was the thirteenth chapter revealed to the Prophet ﷺ, after Surah al-Inshirah and before Surah al-‘Adiyat.

Reason for Revelation

Imam al-Razi states that the pagan Meccans used to say, “Muhammad is a loser.” Thus, this chapter was sent.

Usage in History

1. This chapter was recited by ‘Amru, the son of al-As (see Surah al-Kawthar), when he was asked by Musalma the Liar to read something that was sent to the Prophet ﷺ.
2. It was written on a letter from Zaid the son of Ali, the son of al-Hussain, the son of Ali the son of Abi Talib to the people of Mosul.

Goals

1. Affirms great loss for those who reject God’s message after it reached them correctly, and for those who accepted it but failed to live according to it.
2. Promise of success and felicity for those who believe in God, coupling that with acts of righteousness.
3. The blessings of working together.
4. The blessings of truth.
5. The importance of patience.

Virtues

Scholars note that this chapter contains the universals of Islam. For that reason, the companions radi Allahu `anhum ( may Allah be pleased with them) would not leave each other until they read it.

Imam al-Shafi’i has some wonderful things to say about it,

“لو تدبر الناس هذه السورة لوسعتهم”

“If people were to ponder on this chapter, it would amaze them.”

“لو لم ينزل إلى الناس إلا هي لكفتهم”

“If this was the only chapter sent to humanity, it would suffice them.”

“الناس في غفلة من هذه السورة”

“People are negligent of this chapter.”

Verse One

“By al-‘Asr!” (Qur’an, 103:1)

Allah, the Most High, is swearing by time. The letter و  found at the beginning of this verse represents an oath (wa al-qasam) and its purpose is to emphasis the importance its object. In this case, al-`Asr.

“al-`Asr.”

There are a number possibilities for what al-`Asr means:

1. The Time from the End of Noon until Sunset

The word `Asr signifies the time period between shortly after noon, when a person’s shadow is equal in height to his body, until the sun begins to turn red as it sets. It is the time in which many people return from work, their day comes to an end and they are reminded of life’s fluctuations. Thus, if we accept this interpretation, it is very similar to other chapters that swear by certain times of the day, reminding of God’s blessings and mercies. Also, one is reminded that the end of the day’s events are simply a preparation for the end of one’s life. Or, it is a reminder of old age – the morning being one’s youth and the sunset, a metaphor for the end of one’s life.

2. The Afternoon (`Asr) Prayer

It could also be an oath by the `Asr prayer. This prayer is one of the five daily prayers enjoined upon Muslims by God. It is held in high esteem due to a number of texts that mention its virtues. Most scholars say that the verse, “And guard the middle prayer” (Qur’an 2:238), is in reference to it. There are also a number of Prophetic traditions that illustrate its importance: “Whoever missed the ‘Asr prayer, it is though he lost his family and his wealth,” and “A person who observes the two cool prayers will enter Paradise, the morning prayer and the afternoon prayer (al-`Asr).”

If we accept this contention, then the word al-`Asr here is a pronoun known to most as the prayer itself, not a specific time period.

3. Time in Its Entirety

It is possible that al-`Asr here means every era from the time of Adam to the last Day.

4. A Specific Era

When used in the possessive form, its universal meaning is restricted to a certain time or person, `Asr of Prophet Abraham or the `Asr of the Ottomans. In light of that, many scholars said that ‘al-`Asr here means the era (`asr) of Prophet Muhammad ﷺ. Then, its understanding would be like me saying, this day, if I said to you, “This day I did…” (al’Ahad al-Huduri).

This is supported by the theory of Imam al-Razi, who said, “Allah swore by the era of the Prophet in this verse, He swore by the place he resided when He said, “And you are free of obligations in this city” (Qur’an 90:1) and He swore by his life when He said, “By your life.” (Qur’an 15:72)

It is also possible the meaning here is the time of God’s final revelation to humanity, al-Islam since it, like the afternoon, is the last in a succession of other things, in this case light. This is supported by the statement of the Prophet ﷺ who said,

“The likeness of the Muslims to the Jews and Christians is like a man who hired a laborer to work for him the entire day. The Jews worked half a day [until noon], then said, ‘We have no need for your payment and the work we have done is nullified.’ Thus, he looked to hire another group saying, ‘Finish the rest of the day’s labor and I will recompense you as I promised the others.’ They worked until the afternoon [`Asr], then said, “We have no need for your reward, and the work we have done is nullified.’ Then, he hired another group who will work from the afternoon until sunset, completing the task he prescribed, attaining the rewards of the other two groups. And you are this group.”

When looking at the rest of the chapter and its contents, this meaning seem more probable because the chapter address two types of people: the people of Islam and the people who rejected it. The first are excused from the threat of loss in the Hereafter, while the second are eligible for it.

Verse Two

“Certainly, humanity is [stepped] in loss.” (Qur’an, 103:2)

“Humanity”

It could mean the pagan Meccan mentioned above or those who received the message during the time of the Prophet ﷺ, and those who will receive it after him.

“Loss”

Khusar is the opposite of profit but carries with it the meaning of bankruptcy. It’s meaning here is in the Hereafter and not in this life. It could also mean that they wasted their main capital, their time. In other words, instead of using this life to gain, by faith and works, the bargained it away with disbelief and sin. This life, as noted by Ibn al-Jawzi, is a crop to be cultivated in the next. al-Busti wrote in his poem ‘Unwan al-Hikam,

زيادة المرء في دنياه نقصان     ربحه غير محض الخير خسران

“A person’s increase is his worldly life is deficiency

His profit, which is not purely for good, is loss.”

Allah says, “Their business earned no profit and they were not guided.” (Qur’an 2:16)

Loss also is used in the indefinite (Ar. Nakira) form. al-Razi says this signifies something frightening or an attack on those who attacked the Prophet ﷺ. Based on the first interpretation, the meaning is, “All of humanity is in a state of loss known solely to Allah!”

“In”

The prepositional phrase في [Eng. In] is used with “loss” here to show complete loss, and its meaning is stronger than saying “la khasir” (Certainly lost). The word fi carries the meaning of containment. For example, we say, “The water was في [in] the pot.” So, just as the water was contained by the pot, these people are contained by loss! It also, implies that their loss is deep, just as water sits deep in a pot. This will be addressed further in the chapter called “The Elephant” insha’allah (God willingly).

Verse Three

“Except those who believe and do good deeds. And cooperate on truth. And cooperate on patience.” (Qur’an, 103:3)

The verse starts with an exception, إلا, reminding the listener that the first ruling still applies, but not to those about to be mentioned. The word إلا’s function is a connected restricter (khas mutasil), dividing humanity into two groups, those who will lose in the Hereafter, and those who will succeed. One can only imagine the delight of the early Muslims when this chapter was sent. Surrounded by hardships and with the storms of tests a trials awaiting them, this chapter was certainly a breath of fresh air that gave life to their hearts.

“Those”

This is a demonstrative pronoun whose function is to restrict the ruling, success, to those who attain the qualities mentioned after it.

“Who believe”

This is the pattern of the Qur’an, especially in the early chapters, the details of belief are left alone and the general ideals of faith are addressed. It is possible that “faith” was left unexplained here because the Prophet’s ﷺ community was still in its infancy. Thus, the concept was presented before its particulars. Our community must insure that when teaching faith we are responsible, pragmatic and positive. Ibn Jawzi censured those who went to the masses, teaching them about God’s attributes and the particulars of creed, before the fundamental beliefs had settled in their hearts. Sh. ‘Abdu al-Rahman al-Hijazi used to say to us, “There is a difference between studying creed and cultivating it.”

“Good Deeds”

This word is also used in a general way, signifying the absence of details to the budding Muslim community. For those who understand its meanings, it implies three things: observing the orders of Allah, leaving the prohibited and repenting for any lapses in the first two. For that reason, the promise of loss and success are understood to be in the Hereafter- one should not be impressed by the delights of those who reject God in this life.

Summary

What is clear from this verse is that faith and good deeds are causes for one to be successful in the Hereafter. It is also understood that their opposites are causes for one to be a loser. This includes those who reject God and those who, although they accept faith, fail to observe its mandates without repenting.

“And cooperate on truth. And cooperate on patience.”

Both of these qualities are parts of the universal, “Good deeds.” In addition, “patience” is part of “truth.” In Arabic, this style is employed if a person wants to show something’s importance in its relationship to a whole. This happens in English a lot, especially in sports: “Presenting the L.A Lakers and Kobe Bryant.” While Kobe is part of the Lakers, he is singled out because of his importance to the whole. Here, calling to the “truth” is singled out from “good deeds” and “patience” from the “truth” to show their importance to the whole!

“Tawasi”

The form of this verb is taf’ul, signifying cooperation. Thus, the meaning is to cooperate together towards both truth and patience. Cooperation covers all acts of life, even learning. Scholars of fiqh said, “It is recommended for a person to study in group.” Ponder!