Allah -Subḥānahu wa Ta'ālā- bersumpah dengan waktu asar.
1- Andolsun asra/zamana ki,
2- İnsan kesinlikle zarardadır.
3- Ancak iman eden, salih ameller işleyen, birbirine hem hakkı hem de sabrı tavsiye edenler müstesnâ.
(Mekke’de inmiştir. 3 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1-3. Yüce Allah, kulların fiillerini ve amellerini işledikleri vakit olan gece gündüz anlamına gelen “asra/zamana” yemin ederek, insanın zararda olduğunu bildirmektedir. Zararda olan ise kârda olanın zıddıdır.
Ziyana uğramanın, zarar etmenin birbirinden farklı bir çok derecesi vardır. Dünya ve âhireti kaybedip ebedi nimetleri elden kaçıran, cehennemi hak eden kimsenin halinde olduğu gibi her yönüyle bir zarar söz konusu olabildiği gibi; bazen bazı yönleri ile zarar, bazı yönleri ile zarar olmayan haller de olabilir. Bundan dolayı Yüce Allah, aşağıdaki dört vasfa sahip kimseler müstesnâ, bütün insanların zararda olduklarını dile getirmektedir. Söz konusu dört vasıf ie şunlardır:
İman: Allah’ın iman edilmesini emrettiği hususlara iman etmektir. İman, ilimsiz mümkün değildir. Zira iman, ilmin bir koludur. O, olmaksızın iman kemâle ermez.
Salih amel: Bu da hem Allah’ın hakları hem de kulların hakları ile ilgili olan, gizli ve açık, farz ve müstehap bütün hayırlı fiilleri kapsar.
Hakkı tavsiye: Buradaki hak, iman ve salih amel demektir. Yani iman edenlerin bunu birbirlerine tavsiye etmeleri, birbirlerini buna teşvik edip bu konuda onlarda arzu uyandırmalarıdır.
Sabrı tavsiye: Allah’a itaat üzere, Allah’a isyandan uzak kalmakta ve Allah’ın ızdırap verici takdirleri karşısında sabredip tahammül göstermeyi tavsiye etmek demektir.
İlk iki husus ile kişi kendi nefsini kemâle erdirirken, sonraki iki husus vasıtası ile de başkalarını kemale erdirir.
Bu dört hususun tam anlamı ile elde edilmesi ile kul, zarardan kurtulmuş, pek büyük bir kâr elde ederek umduğuna nail olmuş olur.
Asr Sûresi’nin tefsiri burada sona ermektedir.
***
Al-lah jura por el tiempo.
Sumumpa si Allāh sa oras ng panahon.
Virtue of [ Studying ] Surah al-` Asr
Sayyidna ` Ubaidullah Ibn Hisn ؓ reports that whenever two Companions of the Holy Prophet ﷺ met, they would not part company until one of them had recited Surah Al-` Asr in its entirety to the other. [ Transmitted by At-Tabarni ]. Imam Shafi` i (رح) says that if people thought about Surah Al-` Asr carefully, it would be enough for their guidance. It is a concise but comprehensive Surah, which in three verses, outlines a complete way of human life based on the Islamic worldview.
In this Surah, Allah swears an oath by the 'Time' and says that mankind is in a state of loss; exception, however, is made of people who are characterized by four qualities: [ 1] faith; [ 2] righteous deeds; [ 3] advising each other for Truth; and [ 4] advising each other for patience. This is the only path to salvation in this world, as well as in the next world. The Qur'anic prescription comprises, as we have just seen, of four elements. The first two of them relate to man's own personal betterment, and the other two relate to other people's guidance and reform. [ Ibn Kathir ].
Relationship between 'Time' and 'Human Loss'
The first point we need to analyze here is the relationship between the 'oath of time' and 'its subject' because there needs to be a relationship between an 'oath' and its 'subject' The commentators, generally, state that all conditions of man, his growth and development, his movements, his actions and morality - all take place within the space of 'Time'. Man will lose the capital of his existence. Hours, days, months, and years of life pass quickly, spiritual and material potentialities decline, and abilities fade. Man is like a person who possesses great capital and, without his permission and will, every day, a portion of that capital is taken away. This is the nature of life in this world; the nature of continual loss. How well this has been put poetically:
حَیَاتُک اَنفَاسُ تُعَدُّ فَکُلَّمَا مَضیٰ نَفَسٌ مِنھَا انتَقَصتَ بِہٖ جُزءًا
"Your life comprises a few breaths that can be counted; when one of them is sent out, a part of your life has diminished."
Allah has granted man the invaluable capital of his life, so that he may invest it in profitable business venture. If he invests his capital of life sensibly in good works, there will be no limit to the profitable returns; but if he invests it unwisely in evil works, then, let alone attracting profitable returns, he will even lose his capital, and. In addition, he will incur the dreadful scourge of committing numerous sins. If however a person did not invest his life-capital in good deeds or in evil deeds, then he, at least, loses both the profit. as well as the capital. This is not merely a poetic imagery, but is supported by a Prophetic Hadith, according to which the Messenger of Allah k is reported to have said:
کُلٌ یَّغدُو فَبَایٔعٌ نَفسَہ، فَمُعتِقُھَا اَو مُوبِقُھَا
"When a person wakes up in the morning, he invests his soul or life in a business enterprise: some of the investors free or save the capital from loss and others destroy it."
The Qur'an itself has used the word tijarah in relation to 'faith' and 'righteous deed', thus:
هَلْ أَدُلُّكُمْ عَلَىٰ تِجَارَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ "...shall I tell you about a trade that saves you from a painful punishment? [ 61:10] "
Since 'Time' is man's capital of life, the man himself is the trader. Under normal circumstances, his capital is not a frozen thing that may be kept for a while and used up later when the need arises. The capital is fluid or flowing all the time, every minute and every second. The man who invests it needs to be very wise, intelligent and agile, so that he is able to swiftly and readily reap the profit from a flowing capital. One of the old scholars said that he had learnt the meaning of this verse from an ice-seller whose trade required utmost diligence, and if he were neglectful for a moment, his entire capital would melt away. That is why this verse has sworn an oath by the 'time' to indicate that it is a melting capital, and the only way to escape loss is to take every moment of his life as valuable, and use it for the four acts mentioned in the Surah.
Another possible reason for swearing by 'Time' may be that the 'Time' (in the sense of history) bears testimony to the fact mentioned in the Surah. If one thinks on the causes of the rise and decline of individuals and nations, he would certainly believe that it is only these four acts (mentioned in the forthcoming verses) that may ensure the real success and betterment of mankind. Whoever has ever abandoned them has suffered a great loss, as is evident from numerous events recorded by history.
Let us now study the 'four principles' mentioned in the Surah. As pointed out earlier, faith and righteous deeds are related to man's moral and spiritual growth and development. They are not in need of elaboration. However, the last two principles ['advising each other for truth'] and ['advising each other for patience'] require some elaboration.
The infinitive tawasi is derived from wasiyyah which means 'to advise somebody strongly and effectively about the best thing to do in a particular situation'. The term wasiyyah also refers to a 'will or testament' where a testator advises his executor regarding the disposal of his estate on his death.
The two parts are in fact two chapters of the same testament: [ 1] advice to truth; and [ 2] advice to patience and fortitude. These two concepts may be explained in different ways. One way to explain them is that haqq ('truth' ) refers to the package of 'correct faith' and 'good deeds', and sabr ('patience' ) refers to abstinence from all sins and evil deeds. Thus the first concept refers to 'enjoining good actions' and the second concept refers to 'forbidding evil actions'. The cumulative sense of the Surah is that believers have been enjoined not only to adopt right faith and good deeds themselves, but to advise others strongly and effectively to adopt them, and thus help in the creation of a healthy atmosphere around them.
It is also possible to interpret 'Truth' as referring to articles of faith, and to interpret 'patience' as referring to all good actions and abstinence from evil deeds. The word sabr, originally meaning 'to withhold oneself and to bind oneself ', encompasses binding oneself down to the performance of righteous deeds and abstaining from sins.
Hafiz Ibn Taimiyyah has stated in one of his monographs that there are normally two factors that restrain a person from faith and righteous deeds: The first cause is some doubts about the true faith. When such doubts arise in the mind of people, it destroys their faith and leaves them confused and confounded. As a result, it adversely affects their righteous deeds. The second cause is the selfish desires that stop man from doing good, and involve him in evil deeds. In this situation, he theoretically believes that he should do good and abstain from sins, but his selfish desires lead him to stray from the right path. The current verse indicates to remove both causes of one's distraction. By stressing upon 'advice of truth' it has catered to the first cause, and that it should be removed by reforming others on theoretical and academic level, and by emphasizing on 'advice of patience' it has taken care of the second cause by enjoining upon the Muslims to advise others to give up the base desires and remain firm against their evil demands. Put differently, 'enjoining the truth' means 'improving the knowledge of Muslims or their intellectual development' and 'enjoining patience' means 'improving the practical life of Muslims'.
Need to Salvage the Entire Muslim Society
This Surah lays down the important principle of guidance for the Muslims that inviting other Muslims to keep to the true faith and good deeds is as much necessary as their own submission to the Holy Qur'an and Sunnah. Without sincere efforts, to the best of one's ability, to invite others to the right path, one's own good deeds are not enough to one's salvation. Especially, if a person does not take care of the spiritual and moral welfare of his wife, children and family and turns a blind eye to their unrighteous deeds, he is blocking his way to salvation - no matter how pious he himself might be. Therefore, the Qur'an and the Sunnah make it obligatory upon every Muslim to do his best to invite others to the good deeds, and warn them against the evil acts. Unfortunately, let alone the general public, many learned people are lax in this matter. They think it is sufficient for them to be concerned about their own moral and spiritual well-being. They are not concerned about the well-being of their family and children. May Allah grant us the ability to act upon this verse.
Al-Hamdulillah
The Commentary on
Surah Al-` Asr
Ends here
Egli, gloria Sua, giurò sul tempo.
Allah se kune vremenom (ikindije namaza).
Đấng Hiển Vinh thề bởi thời gian của buổi chiều.
"Demi masa. Sesungguhnya manusia itu benar-benar berada dalam kerugian, kecuali orang-orang yang beriman dan mengerja-kan amal shalih dan nasihat menasihati supaya menaati kebenaran dan nasihat menasihati supaya menetapi kesabaran." (Al-Ashr: 1-3).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-3) Allah سبحانه وتعالى bersumpah dengan masa, yaitu siang dan malam sebagai tempat terjadinya perbuatan-perbuatan manusia, bahwa manusia itu rugi. Orang yang rugi adalah kebalikan orang yang beruntung. Tingkatan orang yang rugi bermacam-macam; ada yang rugi secara mutlak seperti kondisi orang yang rugi di dunia dan di akhirat. Ia tidak mendapatkan kenikmatan dan berhak mendapatkan Neraka Jahim. Ada yang rugi di sebagian sisi saja. Karena itu Allah سبحانه وتعالى menyebutkan kerugian untuk setiap manusia secara umum, kecuali orang yang memiliki empat sifat:
● Iman terhadap apa yang diperintahkan Allah سبحانه وتعالى dengan beriman kepadaNya. Dan iman tidak ada tanpa adanya ilmu. Ilmu adalah bagian dari iman yang tanpanya keimanan menjadi tidak sempurna.
● Amal shalih. Dan ini mencakup seluruh perbuatan baik, zahir maupun batin, yang berkaitan dengan hak-hak Allah سبحانه وتعالى dan hak-hak hambaNya, yang wajib dan yang dianjurkan.
● Saling menasihati dengan kebenaran yang merupakan iman dan amal shalih, yakni sebagian orang menasihati sebagian yang lain dengan kebenaran, mendorong, dan menganjurkannya.
● Saling menasihati dengan kesabaran adalah dalam keta-atan terhadap Allah سبحانه وتعالى, bersabar menjauhi maksiat, dan bersabar atas ketentuan-ketentuan Allah سبحانه وتعالى yang menyakitkan. Dengan dua hal pertama, seseorang menyempurnakan dirinya sendiri dan de-ngan dua hal kedua, seseorang menyempurnakan orang lain dan dengan melengkapi keempat hal tersebut, seseorang terhindar dari kerugian dan mendapatkan keuntungan besar.
Which was revealed in Makkah
How `Amr bin Al-`As was aware of the Qur'an's Miracle due to this Surah
They have mentioned that `Amr bin Al-`As went to visit Musaylimah Al-Kadhdhab after the Messenger of Allah ﷺ was commissioned (as a Prophet) and before `Amr had accepted Islam. Upon his arrival, Musaylimah said to him, "What has been revealed to your friend (Muhammad ﷺ ) during this time" `Amr said, "A short and concise Surah has been revealed to him." Musaylimah then said, "What is it" `Amr replied;
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ - إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ وَتَوَاصَوْاْ بِالْحَقِّ وَتَوَاصَوْاْ بِالصَّبْرِ
(By Al-`Asr. Verily, man is in loss. Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.) So Musaylimah thought for a while. Then he said, "Indeed something similar has also been revealed to me." `Amr asked him, "What is it" He replied, "O Wabr (a small, furry mammal; hyrax), O Wabr! You are only two ears and a chest, and the rest of you is digging and burrowing." Then he said, "What do you think, O `Amr" So `Amr said to him, "By Allah! Verily, you know that I know you are lying." I saw that Abu Bakr Al-Khara'iti mentioned a chain of narration for part of this story, or what was close to its meaning, in volume two of his famous book Masawi' ul-Akhlaq. The Wabr is a small animal that resembles a cat, and the largest thing on it is its ears and its torso, while the rest of it is ugly. Musayli- mah intended by the composition of these nonsensical verses to produce something which would oppose the Qur'an. Yet, it was not even convin- cing to the idol wor- shipper of that time. At-Tabarani recorded from `Abdullah bin Hisn Abi Madinah that he said, "Whenever two men from the Companions of the Messenger of Allah ﷺ used to meet, they would not part until one of them had recited Surat Al-`Asr in its entirety to the other, and one of them had given the greetings of peace to the other." Ash-Shafi`i said, "If the people were to ponder on this Surah, it would be sufficient for them."
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Al-`Asr is the time in which the movements of the Children of Adam occur, whether good or evil.
Malik narrated from Zayd bin Aslam that he said, "It is the evening." However, the first view is the popular opinion. Thus, Allah swears by this, that man is in Khusr, which means in loss and destruction.
إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Except those who believe and do righteous good deeds) So Allah makes an exception, among the species of man being in loss, for those who believe in their hearts and work righteous deeds with their limbs.
وَتَوَاصَوْاْ بِالْحَقِّ
(And recommend one another to the truth,) This is to perform acts of obedience and avoid the forbidden things.
وَتَوَاصَوْاْ بِالصَّبْرِ
(And recommend one another to patience.) meaning, with the plots, the evils, and the harms of those who harm people due to their commanding them to do good and forbidding them from evil. This is the end of the Tafsir of Surat Al-`Asr, and all praise and thanks are due to Allah.
Allah -Subhânehu ve Teâlâ-, asır/ikindi vaktine yemin etmiştir.
Allah prête serment par l’après-midi, que:
Allah may He be glorified takes an oath on time.
Sesungguhnya manusia itu benar-benar berada dalam kerugian dan kebinasaan,
Şüphesiz insan, bir çöküş ve yok oluş içindedir.
L’être humain va progressivement à sa perte,
El ser humano está ante una gran pérdida y destrucción.
Rằng con người chắc chắn sẽ bị thất bại và hủy diệt.
Tunay na ang tao ay talagang nasa isang pagkakulang at isang kapahamakan,
In verità, l'uomo è in declino e in rovina,
Doista je čovjek u propasti i gubitku.
Indeed, the human is in great loss and destruction.
Except for those who have faith in Allah and His Messenger, perform good deeds, and encourage each other to follow the truth and remain steadfast upon it. Those who have these qualities are the ones who are successful in the world and the afterlife.
maliban sa mga sumampalataya kay Allāh at sa mga sugo Niya, gumawa ng mga gawang maayos, at nagtagubilin sa isa't isa sa kanila ng katotohanan at pagtitiis sa katotohanan sapagkat ang mga nailalarawan sa mga katangiang ito ay mga maliligtas sa buhay nilang pangmundo at pangkabilang-buhay.
Ngoại trừ những người có đức tin nơi Allah và Thiên Sứ của Ngài rồi làm việc thiện tốt và khuyên bảo nhau giữ gìn và duy trì Chân Lý cũng như khuyên bảo nhau kiên nhẫn trong việc tuân lệnh Ngài. Những người với các mô tả nay là những người thành công ở trần gian và Đời Sau.
samo nisu oni koji vjeruju u Allaha i Njegove poslanike i dobra djela čine, i koji jedni drugima Istinu preporučuju i koji jedni drugima preporučuju strpljenje. Oni koji imaju spomenuta svojstva uspjet će i na ovome i na onome svijetu.
Ancak, Allah’a ve resulüne iman eden, salih ameller işleyen, birbirlerine hakkı ve hak üzerinde sabırlı olmayı tavsiye edenler bundan müstesnadır. Bu vasıflarla nitelenen kimseler, dünya ve ahiret hayatlarında kurtuluşa ermiş olanlardır.
kecuali orang-orang yang beriman kepada Allah dan para rasul-Nya, mengerjakan amal saleh, serta saling berwasiat di antara mereka dengan kebenaran dan kesabaran dalam menjalani kebenaran. Orang-orang yang mempunyai sifat-sifat ini pasti selamat dalam kehidupan dunia dan akhirat.
excepté ceux qui croient en Allah et en Son Message, accomplissent de bonnes œuvres, s’enjoignent les uns les autres la vérité et la patience dans la fidélité à la vérité. Ceux qui possèdent ces qualités seront sauvés dans leur vie du bas monde et dans l’au-delà.
Excepto aquellos que creen en Al-lah y en Su Mensajero, realizan buenas obras y se exhortan unos a otros a seguir la verdad y a permanecer firmes en ella. Aquellos que tienen estas cualidades son los que tendrán éxito en este mundo y en el Más Allá.
tranne coloro che hanno creduto in Allāh e nei Suoi messaggeri, e che hanno compiuto opere buone, e che si sono raccomandati l'un l'altro di essere giusti e di perseverare nella verità. Coloro che possiedono tali caratteristiche sono salvi, nella vita terrena e nell'Aldilà.
At every moment man is advancing towards his death. This means that if a man does not make the best of the time which is still available to him, he will finally face total destruction. In order to be successful, a man has to exert himself, while for failure he has to do nothing. It is itself rushing towards him. A venerable gentleman tells us that he understood the meaning of this chapter of the Quran from an ice vendor who was shouting in market, ‘O, people! Have mercy on one whose assets are melting away.’ On hearing this shout, the gentleman said to himself that just as the ice melts and reduces, similarly the lifespan given to man is fast passing away. If the existing opportunity is lost in inaction or in evil action, this is man’s loss. (Imam Razi, Tafsir Kabir). One who utilises his time properly is one who adopts three courses in the present world. One is that of Faith (al-ladina a’manu), i.e. consciousness of Truth or reality and its acceptance. Secondly that of virtuous deeds (wa a‘milu as-salihat), i.e. doing that which is required to be done as a matter of religious duty and abstaining from what is sinful. Thirdly that of advising people about Truth and forbearance. This follows upon such a deep realisation of Truth that the concerned person becomes its preacher.
