The Time (Al-'Asr): (3) Except for those who believe...

[Verse: {Except for those who believe and do righteous deeds}]

It is known that the interpretation of Iman (faith) and al-A'mal al-Salihat (righteous deeds) has been previously discussed many times. Here, however, there are several issues:

Those who argue that deeds are not included in the definition of Iman use this verse as evidence. They argue that since God conjoined "righteous deeds" with "faith," if deeds were part of the meaning of faith, it would be a mere repetition. They claim such repetition is not found in the Qur'an, unlike cases such as: {And [mention] when We took from the prophets their covenant, and from you, and from Noah...} or {and His angels, and Gabriel and Michael}.

Rebuttal to the Repetition Argument: We respond that in those cited examples, the repetition is acceptable because mentioning the specific instance (like Gabriel and Michael) indicates its high status within the general category (angels). However, righteous deeds are not considered the highest category within what is termed Iman. Thus, this interpretation is invalidated.

Al-Halimi argued that repetition is unavoidable here. Even if Iman does not inherently include righteous deeds, the phrase {and do righteous deeds} encompasses Iman. Therefore, saying {and do righteous deeds} would make mentioning {those who believe} redundant. Furthermore, {and do righteous deeds} includes {and enjoin truth and enjoin patience}. This would necessitate repetition, which they reject.

The first group responds by saying they do not deny that repetition can occur for emphasis, but the default assumption is its absence, and this is sufficient for their argument.

Those who affirm divine punishment for grave sinners use this verse as proof. They argue: The verse establishes that humanity is in loss absolutely, then makes an exception: {Except for those who believe and do righteous deeds}. Anything conditioned upon two prerequisites is absent if one of them is missing. Therefore, we know that whoever lacks both faith and righteous deeds must be in loss in this world and the Hereafter. Since those possessing these two qualities are very few, and loss is inevitable for those who lack them, the saved are fewer than the doomed. If the saved were the majority, the fear of being among the few would be immense. How much greater must the fear be when the saved are the minority? Should not the fear be even more intense?

This exception contains three points:

1. Consolation for the Believer: It consoles the believer who feels they have wasted their youth and life, because the deeds they performed have led them to something better than their wasted youth and life.
2. Defining Good and Evil: It serves as a reminder that everything that calls you to obedience to God is righteousness (Salah), and everything that distracts you from God toward something else is corruption (Fasad).
3. The Mu'tazila View: The Mu'tazila argue that naming the deeds "righteous deeds" (al-Salihat) indicates that their goodness stems from inherent qualities, not merely because God commanded them (as the Ash'arites claim). Rather, the command came because they inherently possess aspects of goodness.

The Ash'arite Response: God described them as righteous, but He did not specify whether their righteousness is due to inherent qualities or due to the divine command.

One might ask: In the context of loss (the negative outcome), the reason (the cause) is not mentioned, only the result (loss). But in the context of profit (the positive outcome), the reason (faith and righteous deeds) is mentioned, but the result (reward/success) is omitted. What is the difference?

The Answer: The reason for loss was not mentioned because loss occurs both by action (committing sin) and by omission (failing to perform obedience). However, profit is only achieved through action. Therefore, the cause of profit—the deed—was mentioned.

Another View: In the context of loss, God remained general and did not elaborate. In the context of profit, He specified and detailed. This manner of speaking is more fitting for divine generosity.

[Verse: {And enjoin truth and enjoin patience}]

After God clarified that those excepted from loss have achieved happiness through their faith and righteous deeds—by holding fast to what leads to reward and safety from punishment—He then describes them further. Due to their intense love for obedience, they do not limit themselves to what benefits only themselves, but they enjoin others to follow their path so that others may also be a means for obedience, as is proper for people of religion. This aligns with the verse: {O you who have believed, protect yourselves and your families from a Fire...}.

Enjoining truth (al-Haqq) encompasses all aspects of religion, including knowledge and action. Enjoining patience (al-Sabr) includes compelling oneself to endure the hardship of religious obligations—performing what is required and abstaining from what is forbidden—since both undertaking the disliked and refraining from the desired are difficult.

Here are several issues regarding this part:

This verse contains a severe warning. God has decreed loss for all people except those who fulfill these four things: faith, righteous deeds, enjoining truth, and enjoining patience. This indicates that salvation is contingent upon the totality of these matters. Just as an accountable person must secure what benefits themselves, they are also obligated to do things for others, such as inviting them to religion, offering sincere advice, commanding good, forbidding evil, and loving for others what they love for themselves.

The repetition of "enjoining" (Tawasi) ensures two things: the first ensures inviting others to God, and the second ensures perseverance in that path. The first is commanding good, and the second is forbidding evil. This is supported by the verse: {and forbid what is evil, and be patient} and the saying of 'Umar: "May God have mercy on the one who presents my faults to me as a gift."

The verse indicates that truth is heavy, and trials are inevitable, which is why it is coupled with the injunction to enjoin patience.

God said: {And enjoin} (wa tawasaw) and did not say: {And they enjoin} (wa yatawasawna). This is because the purpose is not to issue a command, but rather to praise them for what they have already done in the past, which implies their desire to remain steadfast upon it in the future.

Abu 'Amr recited {with patience} (bi-al-Sabr) with a slight emphasis on the Bā' (making it sound somewhat like a letter from the throat), which is not fully pronounced. Abu 'Ali stated that this pronunciation is permissible when pausing, but not in continuous recitation unless the pause is treated as if it were a continuation. This is rarely done in recitation. Similarly, the narration that Salam ibn al-Mundhir recited Al-'Asr with a Kasra on the Sād is likely due to a break in breath or some impediment preventing continuous recitation, rather than treating the pause as a continuation.

And God Almighty knows best. May God bless our Master Muhammad, his family, and his companions.