1. By the declining time [day or epoch],

2. Truly, humanity is (always) in a state of loss,

3. Except those who have faith and do good deeds, urge one another to truth, and urge one another to patience.

The Qur’an’s shortest chapters, 103 (The Declining Time, Day or Epoch; al-‘Asr) and 108 (The Abundance; al-Kawthar), each comprise only 3 verses, withthe latter having fewer words. As mentioned in chapter 95 (The Fig; at-Tīn), the Qur’an directs our attention to humanity’s state and lifestyle, as well as to the conditions necessary for spiritual growth and perfection, from three different perspectives in chapters 103, 95, and 90 (The City; al-Balad). In each of them, insān (human; انْسَان) is paired with fī (in, at, on; فِي).

[103:2] Truly, humanity is (always) in a state of loss.

[95:4] We created humanity in the most beautiful stature [mold],

[90:4] Truly, We created humanity to toil in hardship.

From 95:4 we can infer that humans were created with the ability to grow spiritually and evolve toward perfection. Nature provides evidence that demanding and challenging conditions are the impetus to human development. For instance, the Qur’an mentions how fig and olive trees yield beneficial fruits with very limited resources in a harsh desert climate. History also shows that some of the world’s most spiritually developed human beings (e.g., prophets and saints) were reared in areas with meager amounts of agriculture, water, and in unfavorable environmental conditions. In fact, this is the norm rather than the exception. For example, Moses lived in the barren desert surrounding Mount Sinai, and Muhammad lived in Makkah’s hot and hostile environment. And yet both achieved the highest stage of spiritual growth. These examples testify to the fact that human beings can achieve amaz-ing results if they develop their self-awareness and confidence, apply themselves, strive hard, and become self-reliant. As 90:4 states: “Truly, We created humanity to toil in hardship.” For example, students must pursue learning, regardless of all obstacles, if they want to increase their knowledge and actualize their innate talents.

This chapter opens by noting that humans are in a state of loss. In order to emphasize the seriousness of this matter, God takes an oath to ‘asr (عصر). Exegetes offer variant meanings for this word: “the late afternoon,” the “era of Prophet Muhammad,” the “time of the Twelfth Imam’s coming,” the “time of the Resurrection,” and the “era of Islam.”

However, in my opinion and based upon other applications of this word and its root’s various derivatives in the Qur’an, it can be understood as “extraction.” For example, 12:34 uses it in the context of Joseph’s dream of churning grapes to make wine. The Qur’an also uses it for “very gusty winds.” But in most cases it means “to extract” or “to churn out,” for how people respond to life’s trials and tribulations “press” people to “churn out” their true self. Ali says that life’s challenges reveal one’s true character and thereby prove one’s resilience. One should not lose sight of the fact that these challenges often build character and enable one to achieve great things.

The interpretation of ‘asr as “late afternoon” also merits consideration. Unlike the present, when people continue working late into the evening and night, in ancient times they stopped working at ‘asr time and started heading home before darkness set in, for there was no electricity. In this context, ‘asr means the “end of a productive day.”

Regardless of the era, this specific “end” is a good time to reflect upon and evaluate if the day had been fruitful and productive. As God has not granted us an infinite life, the limited days of our life pass rapidly and soon will be exhausted. Ali says, “Every breath a human takes is a step toward the end of his life.” Every heartbeat, every blink of an eye moves us incrementally closer to death, the “finish line.” Just like a day laborer who is paid at ‘asr time, we also are going to be “paid” at the ‘asr of our lives (i.e., on the Day of Judgment). After all, is this not one of God’s vows? He asserts oaths on about 150 instances that typically address time, among them: “By the morning brightness” (93:1), “And by the dawn when (after the darkness of night) it shines” (74:34), “And by the morning when the fragrant air breathes” (81:18), and “Bythe ten nights” (89:2). In about 30 cases, oaths are asserted to a day’s various parts: early evening, mid-evening, late at night, midnight, early morning, sunrise, noon, and sunset. Each oath contains its own message.

[103:1] By the declining time [day or epoch],

God takes an oath to life (time), which is passing by with the speed of light, devouring our time and our being.

[103:2] Truly, humanity is (always) in a state of loss,

The particle inna (إِنَّ) emphasizes this fact in terms of humanity at large, regardless of whether the person is good or evil. The letters alif (ا) and lām (ل) are prefixed to insān (a human; انْسَانَ) to denote humanity. Furthermore, lām (ل) precedes fī (in; فِي) to proclaim unequivocally that all humans are deep in loss, as opposed to being in danger of suffering this loss.

The human condition is such that we go through our daily lives without ever regaining this lost time. Sometimes we engage in a business endeavor knowing that there is an equal chance of making a profit or a loss, and at other times there is greater risk of losing because of the state of the economy. However, at times the economy is in such a dire condition that one is destined to lose regardless of the business proposition. This mirrors humanity’s situation, for we are constantly losing time, our most precious commodity. And, unlike a college course that we can repeat, God does not give us a second chance at life. This situation is similar to a person who, despite having a full tank of gas, just drives around aimlessly until the tank is empty. Likewise, our non-renewable life span will inevitably be exhausted and have amounted to no more than a waste of time unless we use it purposefully and take a path leading to the desired destination.

[103:3] Except those who have faith and do good deeds, urge one another to truth, and urge one another to patience.

This chapter affirms that all humans are in a state of loss, except those who:

Have faith (īmān; ايمان)

The Qur’an frequently pairs faith (īmān) with good deeds (‘amil-us-sālihāt). The latter phrase is encountered 62 times and, except for four occasions, is always used in conjunction with having faith. In other words, sound faith and good deeds are inextricably linked and one cannot claim to possess the former in the absence of the latter. The Qur’an further asserts that the purity of one’s intention and motives are vital, for a deed’s moral worth depends upon their purity.

Note that the Qur’anic use of “faith” is not equivalent to “belief” (‘aqīdah; عقيدة). In fact, the latter worddoes not even appear in the Qur’an or call upon one to believe in God. Muslim scholars adopted it to express their views on creedal matters when the Islamic world was under the influence of Greek philosophy during the ninth and tenth centuries. ‘Aqīdah comes from the root ‘-Q-D, which connotes tying a knot or entering into, for example, a marriage by “tying the knot” to signify the spouses’ new joint life.

Imān is derived from A-M-N, which connotes attaining safety, security, and protection. Faith means finding safety and security. One of the 99 Most Beautiful Names of God is Mu’min (مؤمن), which literally could be translated as “one who has faith” or “espouses a belief.” But one cannot say this about God. Rather, it means that He is the source and reservoir of safety and security, both of which a person who has faith derives from God. This is also manifested in all other people being safe from one’s hands (actions) and words (tongue). To be malicious or wicked (sharr; شر) implies more than causing physical harm or material loss. For example, those who live in a law-abiding society can lodge a complaint against someone who has caused them injury, loss of property, and so on; however, the same court cannot prosecute people for being envious or gossiping, because proving malice is extremely difficult.

The Qur’an extends personal safety and security to such an extent that it includes safety from negative thoughts, feelings, and so on. For example, people should not have to worry about becoming the subject of gossip or even of being the target of bad thoughts. In this regard, 49:12 proclaims that even suspicion can be a sin. This shows that the Qur’an casts a wide safety net, one so vast that it even prohibits having negative thoughts about others, let alone slandering, gossiping, or spreading rumors about them. As a mu’min is conscious of these limits, people have nothing to fear from him or her.

All human beings are at a loss except those who have adopted this particular model. Imagine the tranquility that people could attain if they were able to prevent suspicion, malicious thoughts, bad intentions, and even gossip and slander from penetrating their consciousness. Many Muslims are very good at honoring Islam’s exoteric aspects (e.g., praying and fasting), but see nothing wrong with bad-mouthing others. Those who are striving to be mu’min must not only respect all people’s physical property, but also, and more importantly, respect their character and reputation.

Doing good deeds (‘amil-us-sālihāt; عملوا الصّالحات)

Good deeds are not specific actions, such as feeding the needy, helping orphans, and conducting scientific research; rather, they encompass a multitude of good and worthy deeds. The words sālih (صالح; good), salāh (صلاح; advisable, goodness, and righteousness), islāh (اصلاح; reform, redress, and improvement), and sulh (صلح; peace and reconciliation) all share the same root. As this chapter’s third verse states, īmān precedes both sulh and islāh.

Sālih is the opposite of fāsid (فاسد; depraved and corrupt). Its lexical meaning is to restore the previous order after enduring a state of chaos. For example, if one lives in a society that accepts honor killings, then the sālih action would be to restrain people from engaging in such an immoral deed. If one’s society is full of ignorant people, educating them must be prioritized.

Other examples are helping those who are destitute; standing for truth and justice despite being ruled by despotic governments; or striving to establish social justice, preserving the independence of one’s homeland, and sacrificing to protect it against foreign invaders. In other words, a good action is not something particular or specific. People need to pay attention to their community’s problems and issues and then, based upon their ability and resources, try to remedy them. This is what is meant by “engaging in benevolent deeds.”

In the words of Ali Shariati, a sālih action differs somewhat from an ihsān action because the latter is any benevolent action (e.g., such as helping to defray a couple’s marriage expenses). However, a sālih action implies, to a certain extent, standing for justice and fighting corruption and oppression. A muslih (مصلح; one who does good or who rectifies) undertakes good actions that will help a society become more just in all regards.

While both faith and good deeds can be practiced at the individual level, encouraging others to do likewise is a community-oriented and reciprocal action. Thus the Qur’an counsels all of us to band together and urge each other to always honor and uphold the truth. It denotes the cooperative nature of these steps by using the reciprocal verb form III, tawāsaw (enjoin one another; تواصوا).

In regard to this important principle of “enjoining the moral and forbidding the immoral” (al-amr bi-l-ma‘rūf wa-n-nahī ‘ani-l-munkar; والنَهي عن المُنْكَرالأمر بالمَعْرُوف ), the following example is cited from the Prophet to drive this point home: “If you are on a ship and a passenger decides to sabotage it by drilling a hole in it, would you remain indifferent just because you are on the other side, or would you try to restrain the miscreant?” Clearly, if enough water pours into the ship, then the lives of everyone will be in jeopardy.

Given that certain issues affect everyone, one cannot and should not remain apathetic when confronted with them. Given that people live in interrelated communities, the key leaders’ (e.g., mayors) decisions have repercussions upon each current and future resident. Hence, disengagement is the exact opposite of a “responsible citizenry,” for citizens should feel responsible for each other’s wellbeing. In fact, 9:71 states that all mu’min, whether male or female, are obliged to protect and guard (walīy; وليّ) each other by adhering to this principle.

In such a society, people are neither self-centered nor apathetic. If the actions of one or a group of citizens have a negative impact upon the society as a whole, then the community must do something about it. Of course, this does not mean that one has the right to interfere in a fellow citizen’s personal affairs, such as asking why she dresses in a certain way or why he does not pray.

Urging and counseling one another to stand for truth and do the right thing (tawāsaw bi-l-haqq; تَوَاصَوْا بِالْحَق)

Standing for truth has many dimensions. For example, one should state the truth if and when others are falling prey to deception or false statements. If a lecturer or a religious figure delivers inaccurate and/or false information, one who is present is obliged to protest and present the truth of what God has said. The right path is haqq (to be right, just, and proper; حَقّ).

Haqq is the only fair and balanced criterion that can be used to judge and evaluate situations. For instance, all businesspeople, teachers, or students will be judged by different sets of criteria. Yet this does not mean that these sets will be unbalanced and unspecific, only that each one must be relevant to the task at hand. Therefore, discerning between truth and falsehood requires the existence of a balanced criterion. In fact, every new school of thought proposed is, in reality, no more than the presentation of a criterion to judge between them.

The moral philosophy of individualism and self-reliance, which disregards the actions of others, no matter how unrestrained and harmful, is just wrong. This view is now gaining some traction in many parts of the West. It is important, once again, to emphasize that people do not have the right to interfere and poke their noses into each other’s personal affairs. Rather, it means that we must play an active role in framing our society instead of remaining apathetic.

Urging and counseling one another to be actively patient in standing for the truth (tawāsaw bi-s-sabr; تَوَاصَوْابِالصَّبْر)

Those who struggle to uphold the truth often face many adversities. In 31:12–19, Luqmān advises his son on various life-shaping matters, such as treating one’s parents kindly, worshipping the one God, and being humble. In verse 17, he instructs his son to “enjoin the moral and forbid the immoral,” to be patient, and to persevere in the face of the ensuing difficulties. That is to say, cast aside your apathy and become proactive and stand for truth and justice. They might throw you in jail, deprive you of some of your rights, or fire you from your job, but exercise some fortitude and be resolute and steadfast: “Oh Prophet, urge the believers to battle (in order to defend themselves against pagan transgressors): if there are twenty of you who are steadfast [actively patient; sābir], they will overcome two hundred” (8:65).

No matter where or when, history shows that such people expose themselves to persecution. Most of the world’s powerful people are not necessarily benevolent individuals who chose public service to improve their fellow citizens’ condition or do God’s work; rather, it is far more likely that they will exploit their positions for personal gain, oppress and intimidate people, and be unjust and tyrannical. Hence, there is always a need for the mu’mins to take a stand and willingly accept the consequences. These are the ones who will attain salvation. They should encourage other citizens to do the same.

Ali underlines the mutual and reciprocal nature of the relationship between rulers and citizens: Rulers will not reform themselves unless citizens hold them accountable and “enjoin the moral and forbid the immoral.” Moreover, citizens will not reform themselves unless their rulers behave in a fair and virtuous manner. As such, the public is obliged to be fair and equitable in its dealings with the rulers and, at the same time, be vigilant that they do not exceed the boundaries established by God. Of course, under ordinary circumstances this does not mean that they should resort to violence, lawlessness, or vigilantism. Rather, they should take a keen interest in their community’s affairs and be proactive to ensure that those in charge cannot abuse their power.

These two characteristics work symbiotically and draw energy from one another. Rulers will not behave morally unless citizens stand for truth. The reverse is also true. Hence, citizens who are indifferent to everything but their own affairs should not expect to end up with a just and ethical government. It should be clear by now that a responsible citizenry is a prerequisite for a flourishing society, one in which the citizens are fully engaged in their communities’ affairs.

According to Ali, if you accumulate all of the good deeds performed in this world, add jihad to them, and then compare it to the principle of “enjoining the moral and forbidding the immoral,” it would be like comparing a saliva spit to the oceans’ water, because all other norms and obligations emanate from this principle’s application. It creates safe interstate highways and puts the economy on the right path.

In the absence of freedom and justice, everything is but a facade. For example, under Mu‘āwiyah people dutifully practiced all of Islam’s exoteric aspects, attended the mosque, prayed, and so on. But nobody dared to voice the slightest criticism of his government. Thus, Ali underscores the vital need to activate this principle. In another place, he states that if the people are negligent and self-absorbed and abandon this principle, then the worst type of people will rule over them. In such a situation the former will plead with God to release them from their predicament, but He will not accept their prayers.

This is a reminder that those of us who want to improve our society cannot be indifferent and passive individuals who rely on prayer alone. How could such a passive society ever improve? This principle can be compared to a healthy blood system’s white blood cells, for one of these cells’ functions is to destroy the foreign bacteria that infect the body. If they fail, the body suffers and eventually dies. While those who have faith and do good deeds are not in a state of loss, they need to oppose their society’s lack of freedom and equity, for such things indicate that the truth is being suppressed. Ali repeatedly emphasizes that truth cannot exist in a selfish, egotistic, and apathetic society.

It is important to appreciate the relationship between this chapter and the previous one, Vying for More (at-Takāthur), which points out our tendency to compete with others to acquire more worldly possessions and power. This rivalry only stops when death finally comes for us. The discourse is about indulgence, competition, and the struggle for power and money; however, this chapter pointedly asks if it is worth spending our life in the pursuit of these goals. Is doing so not a great loss? It warns us that only those who are aware, have faith, do good deeds, enjoin one another to do the right thing, and struggle to uphold the truth are not in loss.

As observed earlier, the Qur’an addresses a subject in one chapter and follows the thread through to the next one, just as pearls are tightly connected with one another by a chain to make a necklace.

Translator: Amir Douraghy
Editor: Hamid Mavani