By The Late Afternoon, It Is Time It Is Time

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BythelateAfternoon       

itisTimeitisTime

          

Qur’ān [103:1-3]

Although all of Allāh’s Luminous Book is enlightening, is embedded with inner meanings and full of clandestine pearls, sūrah al-ʿaṣr holds an acclaimed uniqueness. Within just three verses, He the Almighty and All-Knowing has opened up a plethora of wisdom that if one tried to expound upon in detail, it most definitely cannot be done in a mere few paragraphs. Relying on His safeguarding from error, I put before you some humble thoughts, that which I have brought together through the study of the exegeses of some truly enlightened scholars. I pray that you derive as much enjoyment and satisfaction in reading, as I did in writing.

Where, When and Why?

The likes of Qatādah, Mujāhid and Muqātil report that this sūrah is madanī (Medinian), however, majority of the ṣaḥābah (companions) and ʿulamā’ (scholars) are in agreement that it is actually makkī (Makkan). This includes the opinion of Ibn ʿAbbās who reports that this sūrah is in fact makkī.[1] In relation to the background of this sūrah, know that an acquaintance of Abū Bakr al-Ṣiddīq (Allāh is pleased with him), from his ayyām al-jāhiliyyah (days of ignorance), once mocked him and said, “You used to be an intelligent businessman, you never experienced any losses. What stupidity is it that you have spent all your wealth, started following one man and have left the old religion? Indeed you are in loss.” Thus Allāh revealed this sūrah in Abu Bakr’s favour which addressed any such mocking and further objections.[2]

Wa ‘l-ʿaṣr

In the Arabic language, the letter waw is generally used for the meaning ‘and’, however, here it is used for the purpose of qasam (oath).[3] This is a literary tool that is used to add emphasis to the proceeding subject matter that awaits the reader. With regards to the word ʿaṣr itself, know that its literal meaning is ‘tense’, in other words, it could be any tense: past, present or future. Naturally, here there is a difference of opinion amongst the ʿulamā’ as to what ‘tense’ or ‘time’ Allāh is exactly referring to, and so, mentioned below are various opinions of the ʿulamā’ which they have derived from their own means of literary scrutiny:

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A group of ʿulamā’ write that, here, ʿaṣr means ‘tense’ muṭlaqan (in general), therefore the word ‘tense’ can be interpreted as dahr (time) and we know this because of Qur’ān [76:1]. As there are no apparent limitations on this word in context, it would further mean time muṭlaqan. By qasam here, Allāh is elucidating to the complexities of His Ability and Wisdom as all that resides within time is under the control of time, there is no one and nothing that can reside outside of this predestined boundary. Time controls the weather; it controls night with darkness and day with light; it controls our life by granting us youth then snatches it away with old age; time controls the ages, an era comes an era goes. This is what the qasam is indicating to, one must go with the times and not contest it as time is not dependent upon you, rather you, it; for if anyone were to contend with time they would surely lose. In a muttafaq ʿalayh (agreed upon) ḥadīth al-Qudsī (Divine Tradition), the blessed Prophet (upon him and his family salutations and peace) is narrated Allāh to have said, “Whoever from the children of Adam curses time, they have caused Me distress. I am time. In My hand is all that occurs. It is I who changes night and day.” 

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Another group of ʿulamā’ write that ʿaṣr is from zawāl (afternoon) until ghurūbu ‘l-shams (sunset); Qatādah and Ḥasan Baṣrī are of the same opinion. In light of this, know that the reason for swearing an oath, by ʿaṣr, is that it is this time the result of day to day business is determined; another reason may be understood by the urdū saying, ‘bāzār garam hai’ (the bazaar is hot) as business thrives during these hours and it is during this lucrative period that businessmen, usually have an influx of increased adrenaline; they busy themselves more than usual and once this period passes they feel a sense of accomplishment and consider themselves successful. On another note, one of the most outstanding reasons, perhaps, is that of the inqilāb al-ʿaḍhīm (the greatest change), which is, of course, day changing into night. This is also why ʿaṣr is also known as ṣalātu ‘l-wusṭā (the middle prayer) and its emphasis cannot be exhausted. It is thus considered an indication to mankind that although you have spent your day in earning what was written for you in this world, do not forget to earn what it is you need in the next, as otherwise you will be in nothing but loss.

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Some ʿulamā’ write that, here, ʿaṣr means ṣalatu ‘l-ʿaṣr itself; Muqātil is in favour of this as well. These ʿulamā’ are of the opinion that waqtu ‘l-ʿaṣr is particularly important as it is essential to the success of the hereafter; it is a time of worldly benefit and a time where people are buried in their businesses; that it is the time where the office of aʿmāl (deeds) of the day comes to a closing and the office of aʿmāl of the night opens. In light of this, there is a muttafaq ʿalayh tradition whereby the blessed Prophet (upon him and his family salutations and peace) is narrated to have said, “Whoever loses their ʿaṣr, has had their wealth and family looted.” In addition to this, know that the Qur’ān [2:238] testifies to the importance of the preservation of ṣalātu ‘l-wusṭā, itself thus adding further emphasis to its importance.

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Other ʿulamā’ write that ʿaṣr refers to the time of the blessed Prophet (upon him and his family salutations and peace), which was a very blessed time indeed. Despite longer lives during Ādam’s (peace be upon him) time on earth, Nūḥ and others, many members of their nations were deprived, due to their own ignorance of course, of entry into paradise. However, even though the life span of the nation of the blessed Prophet (upon him and his family salutations and peace) is relatively shorter, we are able to amass much more than what the previous nations were able to. This is why the blessed Prophet (upon him and his family salutations and peace) said, “The best of times is mine [...]” Thus whoever asserted even a little attention to their hereafter, they found success, those who did not, have laid their nest in the hellfire. As such, another reason why some ʿulamā’ are of the aforementioned opinion is that the blessed Prophet’s (upon him and his family salutations and peace) time is unique in its everlasting nature. Although some claim that the blessed Prophet (upon him and his family salutations and peace) is now useless, astaghfirullahu ‘l-ʿaḍhīm, one thing they cannot deny is that his prophethood will last until the Day of Reckoning. You must remember then, prophethood is a characteristic of a being, there can be no characteristic unless there is a character that may represent it. Thus wa ‘l-ʿaṣr is indicating to us that now there is no other prophet or messenger that shall come, so take heed and prepare for the imminent hereafter.[4]

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Inna ‘l-insāna lafī khusr

The second verse of sūrah al-ʿaṣr is jawābu ‘l-qasam,[5] in other words, the reply to the oath. Essentially, what we now understand is that, Allāh does qasam by ʿaṣr, and He qualifies this oath by saying, “Truly man is in loss.” This is because time is the only thing which may allow you to make reserves for yourself in the hereafter. One must take heed then, that even a second is too long a moment to let slip; and slip would be the appropriate word as once it leaves your hands you have only that very same second to recover it but alas human, all too human, bound by our physicality, once the moment has gone, it has gone. Yet there is still salvation for those who believe.

The word insān requires some attention. This word is considered to be ism jins; it represents all that are of its type, whether individuals, groups, nations or all of humanity, except, for those who are excluded (see below discourse). Thus any insān empty of the four characteristics, which are mentioned in the next verse, are truly at a loss. This is perhaps better understood by internalising that poison is muhlik (fatal) to all of humanity, except for those who do not take it. The sentence qualifies itself by expressing something then clarifying another by its explicit exclusion. In essence, Allāh’s principle stands unaltered. And so, whether one member of humanity or all, it is up to us to enter salvation and avoid khasārah (loss), in this world and the next.

Allāh mentions the word khusr in this verse and its literal meaning is ‘loss’. This loss is usually used in the context of business transactions and so the term khusr may be used in three situations. Firstly: when one may experience a loss in any one transaction; secondly; when a whole business is experiencing a loss; and thirdly: when one has lost all his or her business entirely. If we were to relate these three states to the tafsīr (interpretation) of this sūrah, then one can make clear sense of what Allāh is raising our awareness about. It is that we must give heed to our business that will allow us to profit in the hereafter. A specific loss may result in the general decline of a business and, subsequently, a complete and total loss of it. May Allāh, in the sake of His ḥabīb (upon him and his family salutations and peace) protect us from such a catastrophe in the very imminent hereafter.

Illa ‘l-ladḥīna āmanū

The third verse begins with the word illā, which means ‘but’; and just like in the English language, illā is used for the purpose of istithnā’ (exclusion or to exclude). The term istithnā’ is best understood by means of analogy to the Latin legal term: expressio unius est exclusio alterius, which means ‘the express mention of one thing excludes all others’. In Arabic illā delivers the same purpose. Thus Allāh swears by al-ʿaṣr that all mankind is in loss except for those who believe; those who perform good actions; urge each other to the truth and to patience.

The word āmanū (plural of āmana, from the root īmān, meaning believer or one who believes) is, like all other key terms in this sūrah, jāmiʿ (all encompassing) and a great deal can be written on this. Though one has neither the knowledge nor insight, to render such a discourse any justice, a meagre effort is put before you.

Although the word āmanā, its root and further derivatives are, at times, used in the Qur’ān to refer to the simple uttering of something, its true usage is the utterance of something from the tongue as well as sincere acceptance in the heart. According to Arabic lexicology, the use of the aforementioned term is either accepting and trusting in something or believing in something and this is the true belief that the Qur’ān speaks of clearly in various verses. Allāh says in the Qur’ān [49:15], “The believers are only those who believe in Allāh and His Messenger and then have no doubt [...]” He, the Almighty also says [41:30], “[...] those who said Allāh is our Lord and then remained steadfast.” Allāh says in another instance [4:136], “You who believe! Believe in Allāh and His Messenger and the Book [...]” What is clear then that belief cannot just be the uttering of something, it must be the affirmation of it and this affirmation must be evident orally and visible physically, either singularly or congregationally.

Know that the ʿulamā’ discuss three categories of things one must believe in. The first category is belief in Allāh, but this is not belief in just the ‘name’ Allāh, rather in the entity along with all His Divine Qualities and Attributes. The second category is of belief in the blessed Prophet (upon him and his family salutations and peace) and in his finality. It is within this category that the belief in the other messengers and prophets, the angels and all other books comes under, however, they are subsidiary of the former part, as without belief in the blessed Prophet (upon him and family salutations and peace) we would be oblivious to those things that follow. Third category is that of the belief in the hereafter; that there is a life after death, not a renewal of life on earth but one that is described by the term intiqāl (transfer).

Wa ʿamilū ‘l-ṣāliḥāti

Anything we may do is an ʿamal (act), what qualifies an ʿamal to become a ṣāliḥ (good, pious) one is dependent upon the intention behind it. This is why it is important to attain the correct niyyah (intention) before one does something for if the niyyah is insincere it will render the ʿamal or aʿmāl (plural of ʿamal) null and void. It is uncontested that niyyah is an essential part our aʿmāl, however, there is something that ʿulamā’ discuss that precedes the niyyah itself. It has received little attention but if understood correctly, one would note that it is an essential part of forming a sincere niyyah. The term is yaqīn (certainty). To put it quite simply, unless you do not obtain yaqīn, your niyyah will be lifeless and you will not be able to practice istiqāmah (steadfastness) in what it is you intended to do. In fact, you will not even be able to do what it is you want to, let alone istiqāmah in it.

The term ṣāliḥāt (plural of ṣāliḥ) is unique in itself as it encompasses all manner of ‘good’ deeds; from the smallest to the greatest. Know then, that an ʿamal cannot be ṣāliḥ unless one is a believer and the taṣdīq (attestation, confirmation) of one’s belief cannot be completed unless one is a practitioner of aʿmālu ‘l-ṣāliḥāt, as otherwise, everything is an empty claim. The relationship between īmān and ʿamal al-ṣāliḥāt is like one between a seed and tree. Until the seed is not in the ground it will never split and grow, as such, if the seed is in the ground and does not grow, it renders the seed bad either by its inherent nature or because of the natural circumstances around it. Thus until īmān cannot be seen, like the fruit of a tree may be, that īmān will be rendered useless as no one can benefit from it.

Wa tawāṣau bi ‘l-ḥaqqi wa tawāsau bi ‘l-ṣabr

The Qur’ān here touches upon the social phenomenon of the human condition, whereby it states that Allāh has commanded us to ‘call one another’ to the Truth/truth and ‘call one another’ to patience. Before I carry on, I would like to point out the repetitive use of the terms wa tawāṣau. Although in both instances they suggest the same meaning, Allāh still uses them twice. He could have used a waw ʿāṭifah (a letter that denotes the same ruling in meaning and grammatical rules for the word/term/sentence that proceeds it of that which precedes it), yet He deemed it suitable to do so otherwise. In defining the aforementioned term, Ibn Manḍhūr writes in his Lisānu ‘l-ʿArab, “The reiterating (urging and reminding) of one person to the other.” Rāghib in his al-Mufridāt writes, “To advise someone towards goodness or to advise something good.” Another definition is, “That land that continuously reaps growth.” From these definitions we can understand that those who call one another to the Truth/truth and experience adversity along the way, must also show perseverance in their patience themselves and invite others to do so as well. This is what our elders have done, generation to generation and we must continue to do this with those of our generations yet to come.

Now, coming back to the social phenomenon of the human condition that I spoke of earlier; know that, as the Qur’ān states, all are in a state of loss if they do not have īmān and carry out ʿamalu ‘l-ṣāliḥāt. However, these are characteristics that individuals possess for themselves, and so, now Allāh refers to two characteristics that urge us to create a society in which we compel one another to the Truth/truth and perseverance in patience. It creates a unique marriage of ideas between people whereby, “I must urge others to do and I must urge them to urge me to do.”

You will note I use the term ‘truth’ twice. By the first usage, I am referring to the particular universal truth that all monotheistic religions refer to, which is the oneness of God. Indeed I am wary of using the term ‘universal truth’ as it is a term much debated these days, however, as I pointed out, I am referring to this term in the context of Islam and other monotheistic religions. By the second usage I am referring to all other manner of truths that are considered truths in each and any religious tradition. For example, in Islam, terrorism is, in fact, a crime. This is a truth that one must invite another to and open their understanding to this issue, although I shall deter from it now as it does not fit within the premise of this discourse. Another interpretation of the word ḥaqq (Truth/truth) is achieved by changing the perspective from ‘Divine and being’ to ‘Creator and creation’. In other words, let us look at this issue from the perspective of ʿibādāt (acts of worship, between human and its God) and muʿāmalāt (acts of daily practices, transactions that take place between one human and another). Thus, first is the invitation that one gives to another, in all that is pertaining to God, His Will and His religion. The second invitation requires, firstly, not only to recognise a truth, but to also, act upon it in relation to the other. In essence then, a Truth that is related to God and a truth in relation to the rights of the other human, i.e. ʿibādāt and muʿāmalāt, is what may be considered as the Truth and truth paradigm.

The second social quality that we must possess in order to avoid the state of being in loss is to invite others to patience.  In other words, in obedience to Allāh and His beloved’s dīn, it is important to show perseverance. Let me add here that ‘patience’ on its own is not an accurate translation of the word ṣabr. In fact, ṣabr is to be patient in a state of adversity. Thus if we face adversity whilst following a Divine command, we must still urge one another to be steadfast and patient.

In closing, this discourse has sought to explore various religious commands and ethical ideals that sūrah al-ʿaṣr presents as the Word of Allāh. It renders all of humanity in loss unless they possess four key characteristics: (1) īmān, belief; (2) ʿamalu ‘l-ṣāliḥāt, good actions; (3) tawāṣau bi ‘l-ḥaqq, invitation to the Truth/truth; and (4) tawāṣau bi ‘l-ṣabr, invitation to patience in adversity. The sūrah touches upon the individual and social, ethical, responsibility we owe one another in the latter two characteristics and this, of course, can be achieved if the former two characteristics are present within us to begin with. May Allāh in the sake of His beloved (upon him and his family salutations and peace) render us worthy of such beauty that we may beautify others with our outward and inward actions, āmīn.   

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“law tudabbiru ‘l-nāsu hādhihī ‘l-sūrati la wasiʿathum”

If people were to ponder over (just) this chapter, it would be immense (enough) for them.

~ Imām al-Shāfiʿī

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[1] al-Suyūṭī, Jalāl al-Dīn. Durr al-Manthūr. Lahore: 2006, Vol. 6, p.1113.

[2] al-Ḥaqqānī, ʿAbd al-Ḥaqq. Fatḥ al-Mannān. Lahore: 2003, Vol. 8, p. 237.

[3] Tarkīb: jār wa majrūr mutʿallaq ba feʿl mahḍhūf taqdīruhū: aqsamu. Ṭanṭāwī, Muḥammad Sayyid, Nuru ‘l-Yaqīn Muʿjamahu Wasīṭ fī Iʿrāb al-Qur’ān al-ʿAḍhīm. Al-Shirkatu ‘l-Miṣriyyah al-ʿĀlimiyyah li ‘l-Nashr, Longman: 2003, p. 1188.

[4] Fatḥ al-Mannān. Lahore: 2003, Vol 8, pp. 237-239.

[5] Nuru ‘l-Yaqīn Muʿjamahu Wasīṭ fī Iʿrāb al-Qur’ān al-ʿAḍhīm. Longman: 2003, p. 1188.