tafsir of surah asr

7/28/2019 Tafsir of Surah Asr

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Tafsir of Surah 'Asr

Written by Hamiduddin Farahi and Translated by Tariq Mahmood Hashmi

Monday, 02 August 2010 00:54

1- Two Possible Interpretations of the Srah: General and Specific

Those with a good command over the discourse of great orators can easily appreciate that when the

words bear the possibilities of two distinct interpretations, general and specific. The specific meaning is

concluded in the light of the context of situation and the textual context.

In this case it contains references to a nation or a given state of a people. The general implication too isnot negated and dispensed with. It indeed confirms the specific meaning. In such a situation the experts

give two interpretations to the text so that the text remains relevant to the situation in which it is uttered

and at the same time its relevance is kept alive for the universal times and also that it remains referring

to situations which it is not necessary to mention for the sake of brevity or other reasons. This is thebasic principle which the exegetes and the experts in the principles of interpretation have clung to. I

have explained these issues in my book Usl al-Tawl.

It needs to be appreciated that Srah al-Ar is the most prominent example of the compact and briediscourse. It too has a general extended and a specific direct meaning. I will first explain its direct andspecific meaning. This interpretation is more clearly and profoundly related to the preceding Srah. Theextended general meaning too binds both the srahs coherently as you shall learn.

2- Brief and Compact Interpretation of the Srah and itsInterrelation of the Srah with the Previous One

The previous srah says that the seekers of the world riches engross themselves in amassing wealthdevoting their whole life in the endeavor. Thus they fall in the worst possible loss. This theme has been

put elsewhere in the Qurn in the following words:

Those whose efforts (i.e. endeavors to amass wealth) have been wasted in this life, while they

thought that they were acquiring good by their works? (i.e. they have been competing for theworldly riches and pleasures of their selves considering it work of great wisdom and scoffing at

those who worked good seeking their betterment in the afterlife.) They are those who deny the

signs of their Lord (i.e. signs leading to resurrection and the Last Judgment) and the fact of their

having to meet Him (in the Hereafter): vain will be their works, (this is indeed the great loss) norshall We, on the Day of Judgment, give them any weight. That is their reward, Hell, because they

rejected Faith, and took My Signs and My Messengers by way of jest. (Q 18:103:106)These verses discuss the wealthy among the rejecters and scoffers of the Messengers of God who

mocked the sings of God and the idea that they are going to meet Him one day.

In contrast the first part of srah al-ar identifies the loss of these people in very clear terms. Then itgoes on to lead the listens/readers to the path of success. It lays out for them the ways to obtain thegreatest success and maximum share of blessings from this short life so that they can exhaust their

efforts in doing what promises prosperity and avoid sleeping into game and indifference to the real test

they are facing before confronting the failure and remorse as has been explained in the following verse


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of the Holy Qurn:

.till the time when one among them faced death, he said: My Lord, return me to the (i.e. life ofthe world) so that I may work good deeds through what I have left behind (of my wealth). Never.(They will not be returned). There wish is only a word of their mouth. (If they are returned they

will again fail to fulfill this promise. They will therefore not be granted the wish). Between them

(and this world) would lie barzakh (i.e. a perfect barrier between them and what they left behindthem) till the day of resurrection. When the trumpet will be blown there will remain no relationbetween them and they will not be able to ask help from each other. (After death they will not be

able to make use of their wealth left in the world and their strong ties and influential relations.The only thing of value on that day would be the good deeds). The ones whose good works willbe heavy (outweighing the evil ones) he will have obtained the everlasting good, (reward of the

good deeds) they will be among the successful ones. (On the contrary) those whose scale (of

good deeds) will be lighter (for they failed to do good deeds and wasted their time in the wrong

of the world and sought its riches) they have lost themselves (this is the consummate loss) findingthemselves in Hell for ever. (Q. 20:99-103)

What a bad everlasting life have they earned and what great treasure did they waste!

It is clear in the light of the verses we have quoted above, that man is in the loss only because the lastaccountability. It is based on the fact that man is accountable by His for his treatment of the blessings

God has bestowed upon him. From this we learn that in these verses the fundamental principle is thefact that the last judgment is a sure truth. The srah leads to the necessity of the last judgment. It alsoleads to that in wasting the greatest of all the blessings of God, the duration of lifetime granted, a man

in this life, which has no parallel, lies the greatest and consummate loss of man. The srah also explainsthe way to success and prosperity. All these things have been mentioned precisely and forcefully. This

we will learn in the following discussions.

3- Signification of the Word al-arThe word al-ar is a noun signifying time as it elapses and passes. Contrarily the word al -dahr (anotherword for time) signifies time in general. That is why the word al-ar is often used to signify the pasttime. Says Imr al-Qays:

Wa hal yunimna man kna f al-ur al-khlCan they benefit the ones who lived in the past?[1]

Ubayd b. al-Abra says:

Fadhka al-ar wa qad arnTamilun nahdatu sarbThat was the time (al-ar)! I would find myself riding a smart female horse.[2]

He means to say when I would find myself in such a state all the times.
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Mutalammis Says:

araftu li-asb al-naj'ib jiddaIdha araf l fal-ur al-'awilI appreciate the richness of the noble people. Just as the people did acknowledge mine in the

bygone times (al-'ur al-'awil).[3]

Al-Qum who too was not a jhil poet says:

Ann ihtadayta litaslmin al dimaninBi'l-ghamri ghayyarahunna al-a'ur al-uwalI stood to greet on the remains of al-Ghamr which were totally ruined by the time.[4]

From this shade of the word developed another slightly different meaning as has been used in the

following verse from the Dwn of Durd b. Al-ummah:

Fa 'in l tatruk azl safhTalammuki alayhi nafsiki ghayra arIf you would not stop from isolating me out of ignorance your inner self would continue

reprimand you after a while.[5]

ghayra ar: not long from now.

Developing further the word came to be used for winds to point to the aspect of their passing and travel.Similarly they use the expression: ar al-m': flow of a liquid. The al-ar is used for the last part of theday for it signifies the passing away of the day and its setting. Also ar al-shay is its passing.

Thus the word al-ar therefore reminded the Arabs of their past. It brought their mind to thefleetingness and lastingness of the time. In the sense that it moves away and works, for Arabs, as areminder to what God did to the people in the past in recompense to their deeds. The former sense o

the word would encourage them to earn what they could in the short fleeting time, to do something

useful. For the time is quickly passing and must act.

The literature of the Arabs shows that the wise among them would refer to these facts in their courses.

Those possessed of great wisdom among them have stated this in their poetry and prose. Says al-

Muthaqqab al-Abd:

Inna al-'mr idh istaqbaltah ishtabahatWa f tadabburih al-tibyn wa al-'ibarWhen we face the issue they are ambiguous and defeat understanding. However, when we ponder

over them afterwards they clearly tell us great lessons.[6]

Qus b. Sa'idah says:
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F al-dhhibn al-awwalnMin al-qurn lan basa'irIn the past centuries we have great lessons.[7]

By ba'ir he means lessons and also the fact that God is the only true provider. This is clear from the

context in which he used this verse. He said:

Woe to the ones who are heedless to the past history and the affairs of the bygone nations. Oassembly of Ayd, where are the fathers and grandfathers? Where are the sick and the attendants?Where are the Pharaohs and the strict rulers? Where are the engineers who built and strengthened

the buildings, who embellished and adorned them, blinded by their children and wealth? Where

are the ones who rebelled and transgressed? Who collected and amassed wealth? Those who said:I am your supreme lord. Were they not wealthier than you? Did not they enjoy longer life spans?

The earth ground them under its chest. It assailed and tore them into pieces. There lie their spent

bones. There lie the ruins of their buildings, inhabited now by bloody wolfs. No. Never. Only He

alone is the deity.[8]

This is indeed a beautiful speech. It however has a defect. The speaker has not mentioned the law oretribution and the reason why the mentioned people were destroyed. Contrarily the Qurn, in itsaccount of the bygone nation and their destruction, mentions the fact that the basic principle in this

regard it the divine justice. For example at one place it says:

There are their houses lying upside down because they had transgressed. (Q 27:52)

Qus b. S'id was about to hit the point when he said: "who rebelled and transgressed". However hefailed to mention the just recompense to this transgression. He could not go beyond mentioning the loss

of the blessings. The Qurn variously pleads to what happened to the people of the past in its case forretribution and judgment. Similarly the earlier scriptures too refer to the stories of the nations to prove

the necessity of last accountability.

As for the mention of the time and its fleetingness and that it cannot be escaped the Arabs frequently

mention this in their poetry and prose.

The best verse in this regards is that of 'Ad b. Zayd:

'a dhil m yudrk anna maniyyatil saatin fi al-yawm aw f u al-ghad?O rebuker, you cannot know when will death approach me, today or tomorrow.

'a 'dhil inna al-jahla min ladhdhati al-fatWa inna al-many li al-rijli bimaradO reproacher, impetuousness is a pleasure of the youth. Death always lies in ambush.Kaf zjiran li'lmar'i ayymu dahrihTaru bih bi'lw'iti wa taghtadDays of time suffice as warners to man. Every morning and evening turns a new page of greatlesson.[9]
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One wonders how beautifully a point of great wisdom has been divulged. However, there is no mention

of the accountability and the last judgment.

4- Oath by al-Ar

God has sworn by the time to refresh the memories of the addressees of the Qurn regarding what theyalready knew about the sunnah of God about the bygone nations. The earlier nations were blessed or

punished in accordance to their behavior. Those who went corrupt were punished. The straight people

were blessed. This served to prove to the addressees of the Book that they too will be dealt with

accordingly. They too will face accountability one day.

Similarly the Almighty has presented time, the only asset and source for humans in this world, to prove

that man is in loss. Time is the most fleeting thing. Man on does not pay heed to this fact and relies on

it. He is mostly not conscious of that he is going to die and meet his Lord and face accountability. His

example is that of a trader dealing in ice. He is expected to sell off the ice and procure money. But hekeeps it with him engrossed in watching its shining beauty and cold. There is no doubt in that this

trader will, after a while, find the real treasure gone and nothing to get him money. He will find himsel

worrying in vain.

Same is the case of the man who does not value time and fails to do good deeds. He keeps on going hisway till end of his appointed time. This aspect of loss (khusrn) is repeatedly mentioned in the Qurn.God says:

Lost indeed are they who treat it as a falsehood that they must meet Allah,- until on a sudden the

hour is on them, and they say: "Ah! woe unto us that we took no thought of it"; for they bear their

burdens on their backs, and evil indeed are the burdens that they bear? What is the life of thisworld but play and amusement? But best is the home in the hereafter, for those who are righteous.

Will ye not then understand? (Q 31-2)

Some of the scholars of the Qurnic tafsr including Qasaln have expressed the same concerning themeaning of the expression wa al-ar: God has sworn by the time because it carries extraordinary eventsand great lessons.

Reference to the time does not imply loss alone. In the passing of the time there is also a glad tiding. It

also helps us inculcate patience. It is in this short time that we have the opportunity to earn greattreasures (of good deeds) which is lasting and power that does not exhaust. Time does not only cause

harm to the one who remains engrossed in the pleasures of the flesh it also provides an opportunity to

the wise to take benefit from it. It allows him to take help from it and learn patience and taqw (God-consciousness) and restrain the self for a short time. The latter sees this worldly life as a dream of theawakening and quick lightening. He sticks to the truth, hidden and external and avoids the untruth,

apparent and mortal.

We learned that time is not only a sign and an example. It is truth (al- aq) and a decisive proof of theaccountability and also on the loss (of those who fail to take heed). It offers us help to obtain patienceand nourish taqw. How beautifullyand tersely has the Qurn provided us with a picture of the lossand the success!


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5- Mutual Exhortation on Truth and Perseverance Implies Khilafatand Obedience to the Rulers

After a mention of the clear loss of the men in general the Qurn indicates the path of success for thosewho intend to take benefit. It guides to the path of those who buy through this short fleeting life spansuccess and flourish. These people are the people of faith (mn), virtuous deeds ('amal al-li) andmutual exhortation (taws). These three qualities indeed cover all the good and virtues. The grandeurof this divine saying has been appreciated by all those who have deliberated upon its terseness implyingvast meanings. It has not left any good untouched. mn is the hub of all beliefs, good deeds ('amal al-li) cover all the religious rulings governing ones action and mutual exhortation (taw) is somethingthrough which the divine blessings were perfected not on this ummah specifically but all the nations

blessed with the divine revelation. God obliged the ummah to command good to each other, stop eachother from evil and help in virtuous deeds. The ummah continued to flourish as long as it upheld this

principle. This can be seen from the fact that the Muslim nation was firm in the beginning of the

khilfah till the time they remained united.

God has clearly explained this principle in the following verses of the Qurn:

Believers! Fear Allah as He should be feared, and die not except being Muslims (i.e. eagerly

obeying). And hold fast, all together, by the rope of Allah, and be not divided among yourselves;

and remember with gratitude Allah's favor on you; for you were enemies and He joined yourhearts in love, so that by His Grace, you became brethren; and you were on the brink of the pit of

fire, and He saved you from it. Thus does Allah make His verses clear to you: That you may be

guided. Let there arise out of you a band of people inviting to all that is good, enjoining what is

right, and forbidding what is wrong: They are the ones to attain prosperity. Be not like those who

are divided amongst themselves and fall into disputations after receiving clear message: [.]You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is

wrong, and believing in Allah. (Q 3:102-10)

This shows that it (taw) was the most fundamental obligations upon this ummah. There are otherverses to this effect too.

There is no doubt in that God has put this responsibility of commanding good and stopping from evilon the heads of the nation and their representatives. This can be understood from the words: "there

should be a party among yourselves". Yet however the duty to exhort each other on the good is a

general command.

These verses lead us to a matter of original import. The believers cannot be said to have fulfilled theirduties until and unless they do good, exhort and help each other on fulfilling their obligations and to

correct each other on errors. The rights of the Almighty and the humans cannot be systematically

fulfilled unless there is a state system and a central government. This latter entity requires obedience

from the believers for its stability. To explain this point we need to study the words al-aq and al-abr.


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6- Al-aq and Al-abr

The Arabs used the word aq in a general sense also. We will deal with this in the discussion on a moregeneral interpretation of the srah. In this context it also has specific sense which corresponds to the

immediate structure of the text and its context. The word means good dealing of the ones who deserveit. This implies that the mercifulness is a necessary duty of the ummah. They must discharge this duty

perpetually. Rab 'ah b. Maqrm says:

Yuhnna f al-aqqi amwlahumIdha alladhabtu intaayna al-musmThey hold their wealth (camels) cheaper in hard times.

The implication is they slaughter their camels in drought and feed the hungry.[10]

Suwaid b. Ab Khil al-Yashkur says:

Min unsin laysa min akhlqihim'jil al-fash wal s' al-jaz''urufun lilaqqi m nu'iy bih'inda murri al-amri m fn khar'We are a people whose morality does not permit them to be swift in uttering indecency nor do

they suffer from the malady of fearfulness. We recognize rights (al-aq). When we are required tofulfill such a duty we do not fail to respond to the call. In hard times we do not show

slackness.[11]

Labd says:

Fain taqbal al-ma'rfa nabir liaqqikum

Wa lan ya'dima al-ma'rfu khuffan wa mansimIf you follow the ma'rf (customary) we will show patience [considering it] your right (aq). Thema'rf (customary) will not be abandoned openly nor secretly. [12]

There are many such examples in the Arabic literature proving that aq has the sense of mercifulness. Itentails that tawaw bi al-aq wa tawaw bi al-abr (they exhort each other on al-aq and al-abr givesexactly the same meaning as the verse tawaw bi al-abr wa tawaw bi al-maramah (they exhorteach other on al-aq and mercifulness (maramah)). (Q 90:17) The latter verse actually explains theformer.

We need to appreciate that the Qurn has mentioned a virtue which is foundation of all virtues. It isonly mercifulness which binds the hearts of people and makes them a single issue. All become

bountiful and generous. We know that in the previous srah (Srah al-Takthur) God mentioned theircraving for amassing more and more wealth. That is actually the genesis of all their moral ailmentswhich has been treated by prescribing maramah (mercifulness) in this srah. This has then beenfurther fortified by the mention of exhorting each other on al-abr. This is because mercifulness cannotbe exercised until and unless one bears the troubles from others and forgives them generously. God

Almighty says:
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[.] and the patient and the forgiving ones. These are indeed acts of great courage. (Q 42:43)

In this verse we see that forgiveness has been mentioned alongside mercifulness. These two seem to be

twins. Rather they are ends of the same chord as can be seen in the last few verses of Srah l -i imrn:

Believers! Persevere in patience and constancy; vie in such perseverance; strengthen each other.

(Q 3:200)

This verse establishes firmly the ground of unity and the ummah has been tied together throughpatience and the means of cohesion. The message of this verse has also been mentioned in the

following verse:

Not so do those who show patience and constancy, and work righteousness. (Q 11:11)

Thus by mentioning al-abr and al-aq in the srah under discussion God has led us to two foundationalvirtues.

We have explained in the commentary on Srah al-M'n and Srah al-Kawthar that love for God andthe fellow creatures is the foremost article of faith (mn). It is this very reality that is exp ressed byalh and zakh or the similar expressions in the Book. Consider the following verse:

And seek help through steadfastness and alh. (Q 2:45)

Also consider the verse:

Enjoin prayer (al) on thy people, and be constant therein. (Q 20:132

In these two verses unite al-abr and al-alh.

We need to appreciate that in the Arab culture of the time of the revelation of the Quran al -abr did notinclude the sense of submissiveness and excessive humility. To the Arabs a patient man was not like

the one oppressed and tyrannized or crippled and incapacitated. Contrarily it stemmed from power,

courage and firm resolve. There are numerous example of the use of this word in this sense in the pre-

Islamic Arabic literature. tim al-' says:

Wa ghamrati mawtin laysa fh huwdatunYaknu udra al-mashrafiyi jusruhabarn lah f nahkih wa mubihBi asyfin att yabkha sa'ruhAnd many are the rivers of death and disaster over which there are bridges of swords.We showed perseverance with our swords against all the calamities and disasters until they

subsided.[13]

Asbagh says:
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Y ibna jajiati al-madrihWa al-birna 'ala al-makrihO children of noble chiefs and the ones who face difficulties bravely.[14]

Zuhair Ibn Abi Salmah says:

Qd al-jayydi wa ihru al-mulki wa abrF mawina law kn bih sa'imRiding the horses of pure breed, relative of emperors, showing perseverance in such

positions where others would have given up.[15]

The Qurn too indicates the true meaning of al-abr. God says:

And those who show perseverance in difficulties and hardships and during the war. (Q

2:177)

In the preceding verse the Almighty has mentioned three occasions of the deed: destituteness, illness

and war. A little deliberation shows that these are the real sources of all sorts of difficulties. Similarlythe book mentions al-abr in response to the pangs one feels on being tortured by the people as has beenstated in the verse which we already quoted above:

[.] and the patient and the forgiving ones. These are indeed acts of great courage. (Q 42:43)

By putting together mercifulness and patience the Qurn teaches us to the highest state of moral self,that which combines kindness and determination. This issue will be detailed in section twelve. How

beautifully this srah describes this and how compact moral teaching does it offer! It seems to be thekey to all blessed treasures. It is like a lamp lightening the way to all virtuous deeds. It is in fact the

remedy to a miser heart and check/curb on the temptation of the recalcitrant nafs. Due to thesemeanings the srah serves as a connection between Srah al-Takthur and Srah al-umazah, both owhich discuss the evil of the people of greed and pride, conceited by the wealth of an ephemeral world.

This far, we have discussed a particular and specific meaning of the srah. However, as we mentionedin the beginning it also has a more general and extended meaning. Now we will discuss that.

7- Extended Signification of the Srah and its Comprehensiveness

It is not superfluous activity to treat the shorter srahs in this way explaining their vast and extendedmeanings. This exercise is necessary because God:

1. has made them a single complete srah

2. I have explained in the book Tarkh al-Qurn (History of the Qurn) that why the principleswere taught earlier through compact comprehensive statements, to be detailed afterwards.

3. God himself has led us to this principle. He says: (This is) a Book, with verses basic or
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fundamental (of established meaning), further explained in detail,- from One Who is Wise and

Well-acquainted (with all things) (Q 11:1)

4. even a careful study of the words used in these short srahs itself leads to the fact that they arepregnant with deeper, vaster, and extended meanings. They are comprehensive statements

containing sublime themes and points of great wisdom.

5. What has been reported from the righteous ancestors contains what corresponds and strengthensmy view. Imam Shfi' has been reported to have said concerning this srah: If the people wouldponder over this srah alone that would suffice them as a guide.

Now we take you to ponder over it. We will explain the meanings of imn, al-'amal al-lih (righteousdeeds), exhorting each other (taws) on good (al-aq) and patience (al-abr) and highlight theinterconnection between these all.

8- Meaning of mn and Related Discussions

The route of the word mn is A M N. Literally the word mn is used to convey a number of meanings.We say: manah to mean A gave B peace. An example is the verse: wa manahum min khawf: Hegave them peace from fear. (Q 105:4) Another sense gives the meaning of believing in someone. Theysays: mana lah to mean: A affirmed in and relied on B. mana bih means A belie ved in B. The wordhas been used in the Qurn in all these senses. One of the attributive names of God Almighty is: al -Mu'min. It means He is the one who grants his servants, who return to Him, peace.

mn is an old religious term in Hebrew. In this language, A M N is used for faithfulness,trueheartedness and reliance. Transitively the verb derived from A M N means belief in, confirmation

and affirmation. The word 'amen' is derivative of the root. It is expressive of confirmation. mn isbasically true faith and belief in (God) with all its necessary qualities including fear, reliance, andsurrender before His commands. The mu'min is the one who believes in God, in His diverse bounties

and signs of Him, surrenders before His commands, submits all of his self before Him, and is fully

content with what God decided about him.

Just as mn is for 'aql guidance and light, it is for the heart correction and purification. Thus it fillsone's viewpoints and intentions to the brim at the same time. It covers knowledge and deeds both.Finally, as the Qurnic terms: A mu'min is the worshipper of God, while he has established hisservitude with faith in his signs and surrendered before His commands, out of love and satisfaction.

It is one of the sunnah of God that he raises the humans to the highest heights according to theirendeavors. Thus God helps the nafs progress through the stages of nearness to its Lord. Nafs has two

steps (on this path): A, from the aspect of 'aqal and view and B, from the point of heart and intentions.

That is why every step in terms of knowledge and action becomes a means to progress to guidance andtaqw. God says:

Those who adopted guidance (i.e. acted what they knew and believed), He increases them in

guidance (knowledge), and bestows on them their taqw (i.e. correctness of their intentions fortaqw is the hub of the righteous deeds). (Q 47:17)


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doubted, but have striven with their belongings and their persons in the cause of Allah: Such arethe sincere ones. (Q 49:15)

Another similar verse reads:

Is then the man who believes no better than the man who is rebellious and wicked? Not equal are

they. (Q 32:18)

It needs to be appreciated how clearly God puts in contrast the believers and the profligate. He says that

they can never be equal.

The above discussion suffices as explanation of the Qurnic practice of putting righteous deeds after amention of mn. This phenomenon is actually explanation and elaboration. A general thing, mn, hasbeen clarified further by what it entails, good deeds. It is called putting specific example after a generalprinciple (aaf al-kh ala al-mm). A parallel example of this kind of ordering things is found in theQurnic mention of the obligation of obeying God followed by a mention of obeying the Messenger.

In this second kind of verses a general comprehensive command is further detailed by a part. Similarlyat many occasions the order is reversed by putting particular before a general. Some parts of speechimply meanings which can be left unnoticed. It calls for a little explication which is offered. That mnshould be explicated is clearly understandable for the locale of mn is the secrets of the hearts and itrelates to intellectual realm. This happens that a man thinks he is a believer while he is not. By doing sohe does not only deceive others but himself too. This required that there are two witnesses to mn of aperson, statement and action corroborating it. Statement can at times be untrue. That is why it has been

explained that mere statement does not render on a true believer and that one should do in practice whatthe statement implies. This way God made righteous deeds a corroborator and affirmation of the claim

of one's faith which is a secret thing. This fact explains the divine statement: Believers, believe. (Q

4:136) It means: O people who have claimed to have believed do affirm your statement with

corresponding deeds.A similar Qurnic statement reads:

Do men think that they will be left alone on saying, "We believe", and that they will not be

tested? We did test those before them, and Allah will certainly know those who are true fromthose who are false. (Q 29:2-3)

Therefore, the best interpretation of all the expressions implying "'amal al-li" when mentionedfollowing mn is to take them as explanation of the preceding mention of mn. However, it is notpossible if we consider both in bond of complementarity. Since then mn would give the meaning o

perfection of conviction. Both (as in man wa 'amil al-lit) considered together would give adefinition of the true believer.

To conclude mn:

1. is a psychological state and a spiritual thing

2. rules over beliefs as well as actions

3. increases by knowledge just as it increases with righteous deeds

4. has two pillars: knowledge and action. It collapses by the fall of either of the two.


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brought to observation on the Last Day. The following verses from Srah al-add discuss this issue. Ihave explained parts of the verses in the parenthesis.

One Day shall you see the believing men and the believing women- how their light runs forward

before them and by their right hands: (We will say): "Good news for you this Day! Gardens

beneath which flow rivers! to dwell therein for aye! This is indeed the highest Achievement!"One Day will the Hypocrites- men and women - say to the believers (the believers in the first

sense given above): "Wait for us! Let us borrow (a light) from your light!" It will be said: "Turn

you back to your rear! then seek a light!" (When they will have done that and departed from thebelievers) a wall will be put up between them, with a gate therein. Within it will be mercy

throughout, and without it, all alongside, will be punishment! Those without will call out, "Were

we not with you? (i.e. in the worldly life)" The others will reply, "True! but you led yourselves

into temptation; you kept waiting; you doubted; and your desires deceived you; until there issuedthe command of Allah. And the deceiver (Satan) deceived you in respect of Allah. "This Day

shall no ransom be accepted of you, nor of those who rejected Allah (in clear terms)." Your abode

is the Fire: that is the proper place to claim you: and an evil refuge it is!" (Q 57: 12-15)

This verse tells us that a group of people is included among the believing people in this worldly life. On

the Last Day they will be separated from the believers. They will be included in the party of the clearrejecters. This is only possible if the political set up of the Islamic state gives both the true believers

and the imposters the same degree of acknowledgement only because the imposters claimed to be

among the believers.

Ab anfa, in this discussion, did not refer to the specific meaning of mn that is qn. Rather heconsidered the sense of affirmation and expression. The problem before him was this: is mn inclusiveof statement and corresponding actions or merely a statement of the faith. The disputed issue was notthat: does mn include both knowledge and practice. It is obvious that a judge or someone looking

from his view, when validly takes mn to mean statement of the faith, he does not make it subject toincrease or decrease. This makes it clear that Ab anfa did not consider but only in the sense of legalmn which is operative on legal status of the believers and the laws ruling them. The fact that the

Qurn clearly mentions that that mn increases was not under discussion. We know that the Qurnexpresses in the most clear and concrete terms and also reason establishes plainly that qn and actionare two different things. They both increase and decrease as explained in the previous chapter.

10- Righteous Deeds are a Source of Correction, Betterment andPerfection of the Created Things

The words "amil al-lit" is a comprehensive statement. It covers all types of righteous deeds. Th ismuch is obvious. However, the words used signify a great wisdom. When we ponder over the fact that

God called the righteous deeds lit we learn that it must imply betterment in man's condition,establishment for his economics, future, individually and collectively, his body, intellect and heart. Therighteous deed is the one which brings nourishment to human life to the measure of what God

implanted in his nature and to the limits of his ability. In it is achieved the objective of his existence and

ultimate perfection, which is called firah of man. As has been said in Srah al-Tn:


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We created man in the best of moulds. (Q 95:4)

The same perfection is identified in 'ibdah in another verse:

I have created man and jinn only in order that worship me. (Q 51:56)

The implication is that I created them so that they obey Me. By 'ibdah and it'ah is achieved correctionof the man himself and all the other creations. Man is part of the whole universe. His li actions anddeeds are the ones which are in accordance to the wisdom God has implanted in his creations andeffective participation of it in the entire system of the universe. God has not created a single creation in

vain not as sport. The struggle and confrontation that we see in the universe, where one party is lost in

the struggle and other is victorious, is actually a means of progress in the order of beings, a change

from one thing to another, transfer from a state to another.

The Qurn itself has taught us that we progress, develop and nourish by the righteous deeds. It also

guided us to the fact that the universe as a whole too is traveling to a wise purpose set for it by its Lordwho establishes the truth and abolishes the evil. God says:

To Him mount up words of purity and deed of righteousness exalts it. (This is upward progress of

man because he does good that is corrective and corresponding for the purpose and because it is

the only true purpose of the creation of the universe)Those that lay plots of evil,- for them is apenalty terrible; and the plotting of such will be void. (Q 35:10)

This is because evil deeds are opposite to al-aq (the truth). Whatever plans they have to outdo the truthare sure to lose. Instead those schemes will be destroyed by God as He has created all the creations for

a purpose and under a wisdom which He calls al-aq (the truth). This has been explained by the Qurnin a number of verses some of which follow:

Not for (idle) sport did We create the heavens and the earth and all that is between! If it had been

Our wish to take (just) a pastime, We should surely have taken it from the things nearest to Us, if

We would do (such a thing)! Nay, We hurl the truth against falsehood, and it knocks out its brain,

and behold, falsehood does perish! Ah! woe be to you for the false things you ascribe (to Us). (Q21:16-8)

From this we learn why God has decided that the righteous would rightfully inherent power on theearth. This is because the mufsid (literally the destroyer, the follower of evil) works for something

which is against the purpose of the creation and the wisdom behind its creation. The righteous (al-lin) are the people who do li (literally corrective, positive) righteous deeds as has been statedelsewhere:

And those who believe and work righteous deeds (al-lit),- them shall We admit to thecompany of the righteous (al-lin). (Q 29:9)


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The implication is that they would be entered among the party of the lin, the Prophets, the truthfuland the witnesses to the truth.

We know that the Qurn as well as the previous scriptures frequently mentions the destruction of theevil doers and blessing for the righteous. One such statement from the Qurn follows:

We have written in the Psalms, following the reminder, that my righteous servants ('ibdiya) shallinherit the land. It carries a clear message (of glad tiding) for the worshippers. (Q 21:105)

'Ibdiya (My servants) in the last verse implies that they obey His commands, the mother of all alh(correction/righteousness) as has been explained earlier. The wrongdoer is an enemy not only o

himself but of the entire creation. He does not find any interest in things other than what is of temporal

and immediate benefit. He therefore abhors the divine laws. He transgresses the divine commandments.

He does not understand that his betterment is attached to the betterment of all. As for the righteous theyare the salt of the earth. All correction and rightness in the world depends on them. They do not only

think and feel good for the people of their time but also for the coming generations. Their goodness is

vast enough to fit the vastness of the creation. This makes them rightful inheritors of the world and

vicegerency of their Lord. They do not seek but general well being. This is exactly what truth, justice,wisdom and mercy is.

11- Al-aq is the only Purpose and Objective of our Ascendance

Al-aq by definition is something stable and persistent. However certain nuances are found in its usagein expression. It has different connotations or stages which include:

that exists in actuality

that is established rationally

a moral imperative

Qurn uses the term in all these senses. God Almighty says:

Truly that is just and fitting,- the mutual recriminations of the People of the Fire! (Q 38:64)

The implication is that it is actually inevitably happening.

They will be brought back to Allah their rightful Lord. (Q 10:30)

The implication being that He alone is the true and eternal Lord and sustainer.

And in their wealth and possessions there is the right of the needy, seeker and the prevented. (Q

51:19)

The implication is that there is a right obligatory upon them for the needy.

As for the particular sense which we discussed in the seventh section above that covers love and solace

for the weak. This usage is a derivation from its general meaning. This reflects that according to the


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Arabs the most manifest right of the fellow creature is this love and solace. It is necessary for the ableto fulfill. It is the right of the needy owed to them. It also reflects that it is a rationally established right

of the oppressed and customary for the people. It is only this basis that they would term doing good as

ma'rf (customary). This practice of taking care of the needy was practiced among them just as anyother established law is followed. Al-aq in the sense of love and care for the needy, it seems, to Arabs,

was a virtue which had in it a taste of all the virtues mentioned above.When we take this sense (love and solace for the deserving) of the word al- aq, which is a general andextended vast sense, we find it attractive to reason and heart. In this sense it includes knowledge and

action both. It is in this sense opposite of the evil, untruth, oppression and destruction.

Now we turn to the study of reality of the virtues of al-aq and abr. It will help us understand moreclearly the relation between the two. It will also shed light on the coherence in the srah and grasp thebeauty and sweetness of its expression. It would seem like a garden spanning over the heavens and the

earth.

12- Explanation of al-aq and al-abr and their Mutual InterrelationIt needs to be appreciated that salvation lies in the correction of the mental and moral abilities. We alsoneed to know that both heart and mind have two opposing aspects, mercy and hardness, kindness and

stiffness.

Kindness of mental faculties means reason should surrender before the truth whenever it faces it. The

meekness of heart implies that it should be merciful and melting for the Creator and the created things.

Human intellect believes in the Truth, the Almighty Allah, His attributes and His signs. Heart feels for

worship and humbling itself before Him. It melts towards the Lord, the True. The heart also feels for

the entire creations and finds it imperative to be kind.

Intensity and enthusiasm of the intellect is that it should hold fast to the truth while it is unseen. It

should leave the untruth which is apparent. The hardness and intensity of the heart means it should bearall difficulties on the course of justice. It should be courageous enough to forgive a wrong done to it by

others while in power to avenge it. Steadfastness is related to al-aq just like mind and heart are relatedto it.

To conclude we can say that al-aq opens up the doors to all the possible virtues. Al -abr(steadfastness) on the other hand keeps the doors to all vices closed for us. Al-aq is the virtue we mustlove and the al-abr is the name of power to keep ourselves on al-aq. In this regards the Qurn says:

Those who say (with true heart), "God is our Lord" (this statement covers true firm faith and

obedience for the one who affirms that God is his provider and actually becomes a true follower

of His commands) and stand firm on it (i.e. they accept al-aq and then remain steadfast on it). (Q46:13)

It is clear that there is no greater blessing then the one that can be had forever. Thus all possible limitsof goodness are covered in two words: al-aq and al-abr. This explains the interrelation between thetwo.

It is not that with al-abr culminate the achievement of all the goodness. Actually it adds to them. Afterone obtains all the goodness he should hold it fast so that he is granted even more. This means that al-


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abr is a means to get more good. This entails that it is the first and foremost condition to successfulourney to the higher stages. Do not you see how God commanded the Prophets to observe al-abr first

of all? We can refer to the story of Moses and his companion. The latter did not ask Moses but to

observe al-abr. He tried Moses through al-abr. We will discuss more about al-abr in the fifteenthssection. Here I only intended to point out that al-aq and al-abr are two steps in our journey.

You have now begun to learn that in the text under discussion explanation and detail is offered. Itseems that mn is the origin and foundation. Then God explained one aspect of mn by the righteousdeed. Al-aq is the beloved of the heart and mind and that by it these two are reformed and perfected.And al-abr is the issue of this love. One sticks to something, protects it, angers for the sake of it andthinks it his honor by the measure of the force of love one feels for it. This explains the wrath of themerciful God for the people. We never experience a situation that we love someone and at the same

time let him disgraced and tortured. We always feel for him and react for him. Do you notice how

vigilantly a woman guards her baby? How courageously mothers guard them! Even mother pigeon tries

to hit the one who approaches her nest and touches her chicken. All this shows that al- abr branches outof love for al-aq.

It also needs to be appreciated that the most of al-aq is in the realm of the unseen. Therefore, one

needs to observe al-abr (patience) for it to reveal itself for us. God says:

So patiently persevere (fabir): for verily the promise of Allah is true (aq). (Q 30:60)

These aspects of the interrelation of al-aq and al-abr should remain before your eyes.

13- Interrelation of Amal al-li Taw

The part of the verse "wa tawasaw bi al-aq wa tawasaw bi al-abr" implies that these believersthemselves practice these virtues in their life. They exhort each other on these things only after they

themselves put them into practice. This has not been explained in so many words because mn and al-'amal al-li include this. For exhorting others on something which the counselor himself does notpractice is clearly absurd. Since this context is the context of praise and positive statement it has not

been stated in clear words.

It has been become clear now that taw branches off from al-amal al-sli. Just as the latter is anissue of mn. For the one who is attracted to al-aq, practices it, patiently bears difficulties for it, hisknowledge of it is increased, his love for it is improved, his care and passion for it is enriched. He is

more eager to do all that he can for the sake of it. He cannot fail al-aq and abandon it while al-bil(the evil) is ravaging the servants of God. He is like a brave soldier who invites and incites his fellow to

guard the truth and persevere in the face of difficulties. This exhortation and encouragement is a part o

his will to defend the truth. In this sense taw in the verse under discussion is part of al-'amal al-sli.God mentioned both consecutively in such a way that the latter explains and details the former.

As mentioned earlier al-'amal al-sli is the guardian of the peace and civilization. It entails that oneshould also encourage others and exhort them on what is truth and to persevere for the sake of it. This is

what has been stated in the following verse of the Qurn:

And help each other in righteousness (al-birr) and taqw. (Q 5:2)


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Al-Birr is the truth and taqw is al-abr. It is the name of steadfastness in the right and perseverance onthe occasions of default.

14- Responsibility of the Ummah regarding Taw

From what we have already said on explanation of the expressions al-'amal al-li, al-aq, al-abr and al-taw shows that the srah contains extraordinary teachings regarding politicalobligations, mutual help, and relationships in life. It also explains away the misconception thatbelievers have no share in the usual worldly problems and issues related to the ummah. Since the srahcovers the teachings of utmost importance the mention of taw bears great significance.

God has obliged us to do taw. He has therefore granted us the freedom of expression. The ummahhas no doubt been commanded to obey the rulers. It has also been obliged to express the truth and wish

well for them through good counseling. That is why the believers have been called shuad(witnesses). We see that the righteous caliphs would openly surrender before the word of truth evencoming from the weak. The Prophet (sws) too was commanded by God to consult the believers so that

they are encouraged on saying the truth. They would therefore say what they believed to be the truth in

their opinion even though their view contradicted the viewpoint of the Prophet (sws). It was so that a

paradigmatic sunnah (practice) was established in this regard.

It needs to be appreciated that freedom of expression does not mean creating nuisance in the society.What is obligatory is to help in the works of righteousness (taqw) and goodness (al -birr). If the othersdo not pay heed to what you have to say you should not opt for creating disorder and nuisance. You

have to follow the rulers until all exhortation is useless and that too when the whole ummah is

unanimous on the rebellion. This issue will be discussed in the commentary on the following verse o

Srah al-Arf:

Do not create disorder in the land after its correction. (Q 7:56)

Here a mere reference to that is sufficient.

15- Further Explanation of al-aq and al-abr

Once you have viewed the preceding discussions and have grasped the deeper implications of the issues

it must seem to you that al-aq and al-abr are like two towering mountains upon which rise the rocks

of the exalted shariah and the fortifications of the rule of God. It has already been explained that Godhas created the heavens and the earth in truth that is justice and wisdom. God says:

If the truth were to follow their base desires the heavens and the earth would have corrupted. (Q

23:71)

It needs to be appreciated that God grants a nation khilfa and the blessing of the shar'ah and the


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nubuwwah (prophethood) only in order to make them follow justice and truth. God says:

Believers! Stand out firmly on justice, as witnesses of Allah (i.e. to justice, al-qis), even asagainst yourselves. (Q 4:135)

Al-Qis (justice) is but al-aq (the truth). It covers knowledge and action both. God says:

. and those endued with knowledge, standing firm on justice. (Q 3:18)

And God said:

Decide between them justly (bi al-qis). (Q 5:42)

And God says:

God has enjoined justice (al-qis) upon me. (Q 7:29)

And God says:

And those who enjoin justice (al-qis). (Q 3:21)

They lead in truth (al-aq) (i.e. justice) and in it they do justice. (Q 7:159)

He said: My Lord decide in truth (al-aq). (Q 21:112)

Then he will decide between us justly (bi al-aq). (Q 34:26)

Decide between us justly (bi al-aq). (Q 38:22)

God decides with justice (bi al-aq). (Q 40:20)

These verses lead us to that God has enjoined justice upon us for He himself has established His rule in

truth. Consider the following verses:

O David! We did indeed make you a vicegerent on earth: so judge between men in truth (i.e.justice): Nor follow the lusts (i.e. for it is distortion, disorder and deviation from the truth), for

they will mislead you from the path of Allah (i.e. the principles of the rule of God to which youare His vicegerent). Those who wander astray from the path of Allah, is a penalty grievous, for

that they forget the Day of Account. (For it is the day appointed for the retribution of the

transgressors). Not without purpose did We create heaven and earth and all between! (i.e. howcan He condoned deviation from the path of truth for His vicegerent?) That (i.e. the desire that the

dominion of God on the heavens and the earth is not founded on truth and justice) is the whim of


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the rejecters (i.e. of the providence of God). (Q 38:26-7)

Now we come to the quality of al-abr (perseverance/steadfastness). All the nations God chose for thereception His Book He put to severe trials. He tested their steadfastness in the manner of an engineer

who determines a solid foundation for a huge bridge or skyscraper. A nation recipient of Gods

message is first put to trial and test. When they have passed this hard test and born great difficultiesthen they deserve the trust of their Lord. This way God actually raises a new ummah out of them. Hesupports and strengthens them. He grants them dominion over their enemies. To this fact the following

verses of the Qurn allude:

And We shall try you until We test those among you who strive their utmost and persevere in

patience; and We shall try your mettle. (Q 47:31)

If you have received a hurt, a similar wound has struck the others. These days We give to men

and men by turns: that Allah may know those that believe, and that He may take to Himself from

your ranks witnesses to truth (i.e. the just rulers). And Allah love not those that do wrong. Allahsobject also is to purge those that are true in faith and to deprive of blessing those that resist faith.

Did you think that you would enter heaven without Allah testing those of you who fought hard

and remained steadfast? (Q 3:140-2)

Almighty Allah has also explained in the story of the Children of Israel that their emergence anddeclination revolved around the pivot of their patience. The wisdom behind this was that God showers

His blessings on the people corresponding to their actions and deeds. God says:

And God will surely help those who help Him. (Q 22:40)

Thus God is always with the patient and the steadfast. He has enjoined upon his servants to showpatience always. This He has covenanted between Himself and the servants. God says:

God is with those who persevere. (Q 2:153)

And God loves the patient. (Q 3:146)

And We appointed, from among them, leaders, giving guidance under Our command, so long asthey persevered with patience. (Q 32:24)

We need to refer to the stories of the Messengers of God. They too were not helped and supported byGod until they proved to be preserving in the face of stiff opposition for a long time. In this connection

God says to the Prophet Muhammad (sws):

Therefore patiently persevere, as did all apostles of inflexible purpose; and be in no haste aboutthem (i.e. their punishment and subjugation). (Q 46:35)


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Then we need to appreciate that this is the foundational principle on which is based Gods dispensationof the affairs of His creations. God has measured all the affairs and made for them purposes and set for

them a limit. This is so that everything reaches its natural course and exhausts all of its potentials. He

does not therefore bring punishment on the transgressors hastily. God says:

If Allah were to punish men according to what they deserve He would not leave on the back ofthe earth a single living creature: but He gives them respite for a stated term: when their term

expires, verily Allah has in His sight all His servants (i.e. He then decides their case justly). (Q

35:45)

This is actually al-abr which is termed al-ilm in the discussion of Gods management of the universe.That is why the Holy Prophet (sws) has been commanded in the Quran to observe al -abr. God says:

A questioner asked about a penalty to befall. (When it comes) the rejecters shall find none toward it off. (It is a penalty) from Allah, the Lord of ascents. The angels and al- r ascend untohim in a day the measure whereof is as fifty thousand years: Therefore hold beautifully patience.

They see the (punishment) indeed as a far-off but We see it quite near. (Q 70:1-7)

If we cast a glance at the history of the bygone nations two things emerge before our eyes. First, Godsdecree enforced on the people in accordance with His sunnah of justice. The matters in their final form

return to the truth. As God says:

But we hurl the truth on the evil and it knocks out its brain. (Q 21:18)

Second, God shows leniency regarding His servants. He gives them respite so that He judges them with

regards to the blessings given them. God says:

Generations before you We destroyed when they did wrong: their apostles came to them with

clear-signs, but they would not believe! thus do We requite those who sin! Then We made youheirs in the land after them, to see how you would behave! (Q 10:13-4)

Al-ilm therefore is al-abr.From what I have stated above it becomes clear that al-abr is the foundation of the truth and justice.Had God hastened with the punishment it would hurt the wisdom which He intends to reveal. It wouldalso destroy the truth which God brings out of his creation. God says:

Allah, brings to light what is hidden in the heavens and the earth. (Q 27:25)

The implication is He reveals the wisdoms buried in the heavens and the earth. Similar points regarding

the interrelation of al-aq and al-abr have been explained in the sixth and twelfth section. Here weonly intended to reveal the vastness of meaning of these two words.

Although al-aq is strict and hard and al-ilm implies longanimity and forgiveness yet both of them areinterrelated. By commanding us to observe both of them God wants to purify our innerself and basic

morality as well as our social relationships. He at the same time makes us deserving the political rule in

the world and the station in the paradise. He also leads us to follow the sunnah of God and obtain


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perfection in the servitude of the Lord, who loves justice and forgiveness, and His vicegerency. It is bythese two qualities which are at work in God's management of the world and it is by these two that the

affairs of the two words are accomplished. I have detailed this discussion in my work F Malakt Allh.

16- Relationship of the Srah with the Preceding and the FollowingChapters

We do not need to go into detailed discussion on the placement of the srah in the overall structure othe Book. For we see that the previous srah, as we learned, deals with the loss of the people of theblessings who are engaged and engrossed amassing the riches of the world. It also highlights theirignorance and their disregard to the unpleasant consequences of the behavior. The next srah depictsthe punishment this group will face in the next world. It shows how they will be disgraced and humbled

in spite of the fact that they have been pursuing high station, honor and pride. The present srah has

been put between these two discussions to show to them that their approach is a deception and theirview is erroneous. In this connection we also learn the true behavior of the believers and their attributes

and the path to success. The Qurn frequently puts its discussion in this way. It puts two contrastingthings together. For example it puts a mention of the virtuous and the evil, paradise and hell, etctogether. Similar scheme of order has been applied here. We see that the previous and the following

srah mention only but the dwellers of hell. The other party, the successors, finds mention in this srahas is the general style of the Qurn.

The system of order and arrangement in these three srahs is also reflected by the following verses.

Believers! Let not your riches or your children divert you from the remembrance of Allah. If any

act thus, the loss is their own. And spend something out of the substance which We have

bestowed on you, before death should come to any of you and he should say, "O my Lord! whydidst You not give me respite for a little while? I should then have given largely in charity, and Ishould have been one of the doers of good". (Q 63:9-10)

If you consider the development of the themese and thier interconnection in these verses and thecompare that with the interrelation between the three srahs you can appreciate the similarilty betweenthese two groups.

This is what I could offer and none but God can fully cover his knowledge and words.

[1]add

[2]Jamharah Ash 'r al-Arab, vol., 1, page 141.

[3]add

[4]Jamhara 804

[5]Shu'ar' al-Narniyyah, 770.

[6]Ibid 415.

[7]Ibid. 213
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[8]Ibid

[9]Jamharah 498-99

[10]Al-Mufaliyt 183

[11]Ibid 194

[12]Diwn 179[13]Dwn 248

[14]Al-i, al-lisn (drh)

[15]Diwn 111
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