Surah Al-'Asr (The Afternoon)

1

Three verses, revealed in Mecca.

{Wal-'Asr} (By the time, or the afternoon)

Surah Al-'Asr: (1) By the Time (Al-'Asr)

The First Issue: The Definite Article in Al-Insan (Mankind)

The Alif Lam (the definite article) in Al-Insan (mankind) can either denote the genus (general reference) or refer to a previously mentioned specific entity (al-ma'hud). The commentators have two views on this:

1. The Genus: It refers to mankind in general, similar to the saying, "The dirham became abundant in the hands of the people." This view is supported by the subsequent exception of those who believed (alladhina amanu).
2. A Specific Group: It refers to a specific group of people. Ibn Abbas said it refers to a group of polytheists, such as Al-Walid ibn Al-Mughirah, Al-'As ibn Wa'il, and Al-Aswad ibn Al-Muttalib. Al-Muqatil said it was revealed concerning Abu Lahab. A raised narration states it was Abu Jahl. It is reported that these individuals used to say, "Indeed, Muhammad is in loss," so God swore that the reality is the opposite of what they imagined.

The Second Issue: Al-Khasr (Loss)

Al-Khasr means loss (al-khusran), just as it is said, "Disbelief is in the state of being a loser" (al-kufran). It signifies diminution and the vanishing of the principal capital. There are two interpretations here:

1. If we take Al-Insan to mean the genus, the meaning of Al-Khasr is the perishing of one's self and lifespan, except for the believing, working individual, whose lifespan and wealth are not lost because they acquired eternal felicity through them.
2. If we take Al-Insan to mean the disbeliever, the meaning is that he is in misguidance and disbelief, unless one among them believes, in which case he is saved from that loss toward profit.

The Third Issue: Why Fi Khasrin (in loss) and Not Fil-Khasri (in the loss)?

He said, {Lafī khasrin} (in loss) and not {Lafī al-khasri} (in the loss). The indefiniteness (tankir) here serves to convey either awe/terror or contempt.

1. Awe/Terror: The meaning is that mankind is in a tremendous loss whose magnitude is known only to God. This is because the sin becomes greater due to the greatness of the one against whom the sin is committed, or because it occurs in opposition to immense blessings. Both aspects apply to the servant's sin against his Lord, making that sin extremely great.
2. Contempt: The meaning is that mankind's loss is lesser than the loss of Satan. This carries a good tidings that among God's creation are those more disobedient than Satan (implying Satan's loss is greater).

The correct interpretation is the first one (awe/terror).

The Fourth Issue: Regarding Monotheism (Tawhid)

Someone might argue that {Lafī khasrin} implies a singular type of loss, even though there are various kinds of loss.

The answer is that the true loss is being deprived of serving one's Lord. As for the remaining losses—deprivation from Paradise and falling into the Fire—they are, relative to the first type of loss, like non-existence. This is analogous to how a human being has benefits in his existence, yet God says, {And I did not create the jinn and mankind except to worship Me} (51:56). Since this purpose is the most sublime of aims, all other aims are, in comparison, like nothingness.

Know that God, the Exalted, has coupled this verse with indicators that emphasize His exaggeration in clarifying the state of mankind being in loss:

1. {Lafī khasrin}: This implies that mankind is submerged in loss, completely surrounded by it from every side.
2. The word Inna: This particle is for emphasis.
3. The letter Lām in Lafī khasrin: There are two possibilities here:
   • First Possibility: It means "in the path of loss." This is like His saying regarding the consumption of orphans' wealth: {Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire} (4:10), because the ultimate consequence is Fire.
   • Second Possibility: Man is never free from some form of loss, because loss is the wasting of the principal capital, and his capital is his lifespan. It is rare for his lifespan to be free from waste.
     • If an hour is spent in disobedience, loss is certain.
     • If it is occupied with permissible matters (mubahat), loss is also present because the time passed leaves no trace, even though he could have used it to do something whose effect would remain eternally.
     • If it is occupied with acts of obedience, there is no act of obedience that could not have been performed, or performed better, because the ranks of humility and awe before God are infinite, just as the ranks of God's Majesty and Power are infinite. The more knowledge a person has of these ranks, the greater his fear of God, and thus his glorification when performing acts of obedience is more complete and perfect. To abandon the higher rank and settle for the lesser is a type of loss. Thus, it is established that mankind is never entirely free from some form of loss.

Know that this verse serves as a reminder that the original state of mankind is one of loss and disappointment.

The rationale is that human felicity lies in loving the Hereafter and turning away from the world. However, the means leading to the Hereafter are subtle, while the means leading to the love of the world are apparent—namely, the five senses, desire, and anger. For this reason, most people become preoccupied with loving the world and immersed in seeking it, thus ending up in loss and ruin.

If it is argued that in Surah At-Tin, God says: {Indeed, We created man in the best of stature, then We return him to the lowest of the low} (95:4-5), which indicates a beginning from perfection and an end to deficiency, whereas this verse indicates a beginning from deficiency and an end to perfection—how can these be reconciled?

We reply: What is mentioned in Surah At-Tin pertains to the states of the body, whereas what is mentioned here pertains to the states of the soul. Therefore, there is no contradiction between the two statements.