The Ocean of the Quran

A verse by verse explanation of The Ultimate Scripture

Al-ʿaṣr – Verse 1

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

وَالعَصرِ

By time!

EXEGESIS

ʿAṣr is derived from ʿaṣara, and literally means squeezing.‎[1] This word and its derivatives have been used in various meanings in the Quran. For example, in the story of the two cellmates of Prophet Joseph (a), One of them said: ‘I dreamt that I am pressing (aʿṣiru) grapes’ (12:36). Rain-clouds are called muʿṣirāt because they squeeze out the rain:‎[2] And we sent down water pouring from the rain-clouds (muʿṣirāt) (78:14).

ʿAṣr can also refer to an era or a period of time‎[3] because the life of a human being, a generation, or a period in history, is squeezed into that specific time period. In this sense it has been used to refer to time itself.‎[4]

It has also been used to mean afternoon, as that is the time when daily matters are squeezed and summed up.‎[5]

EXPOSITION

The commentators have offered different interpretations for the meaning of ʿaṣr in this verse. However, considering the context of the surah as a whole, it may be concluded that it refers to the concept of time in general.‎[6]

The lifespan of every individual is measured by time, which by its constant and continuous passing, reduces a person’s life which is their one and only true capital. Thus the passing of time shows how mankind is in deficit and loss; and unless there exists life after this life, and unless a person has stored something for the afterlife, the passing of time would add nothing to man but loss. Hence, God is taking an oath by time to show how true the next verse is, which is the predicate of the oath, that man is in loss except those who create a prospect for their future life.

Related to this interpretation is the suggestion that ʿaṣr in the verse refers to the afternoon or end of the day. On one hand, the end of the day signifies the end of man’s activity and the cessation of his daily movements, and on the other it shows the power and authority of God in taking the day away and bringing forth the night.‎[7] This is similar to other examples found in the Quran such as By the morning brightness (93:1), and By the dawn when it brightens! (74:34). According to this opinion, God swears by the afternoon or end of the day because it is the time when daily matters are coming to an end, birds and animals are returning to their nests and homes, and the sun is gradually setting.‎[8] These changes make one think about the absolute power of God and the way He has planned life on earth.

INSIGHTS FROM HADITH

  1. Imam al-Ṣādiq (a) in explaining this verse said that it refers to the era of the reappearance of Imam al-Mahdī (a).‎[9]
  2. Imam al-Ṣādiq (a) is reported to have said: ‘Time [verse 1] is when the Twelfth Imam reappears, Indeed man is in loss [verse 2] refers to our enemies, except those who have faith [verse 3], means those who believe in our signs, those who do righteous deeds [verse 3] by helping their brothers refers to Imamate, and those who enjoin one another to patience [verse 3] refers to the Ahl al-Bayt.’‎[10]

Note: It is clear that these types of explanations refer to different applications of the verse at different times and instances; this is referred to as taʾwīl or jary. They should not be taken as contradicting the common interpretation of the verse.

  1. The Holy Prophet said: ‘Be more careful with your time than your wealth.’‎[11]
  2. Imam Ali (a) said: ‘The times of your life are what makes up your life; try hard that no time goes by except that it will assist you to be saved.’‎[12]
  3. The Holy Prophet said to Abū Dharr: ‘Utilise five things before five other things: your life before your death, your health before your illness, your free time before you get busy, your youth before you get old, and your wealth before you become poor.’‎[13]
  4. Imam Ali (a) said: ‘A true, faithful person is one whose time is [always] occupied.’‎[14]
  5. Imam Ali (a) said: ‘Opportunities pass like the passing of the clouds, so take advantage of the opportunities before they go by.’‎[15]
  6. Imam al-Ṣādiq (a) said: ‘There is nothing more noble and precious than your heart and time.’‎[16]

REVIEW OF TAFSĪR LITERATURE

Some commentators have said this chapter has been revealed about Imam Ali (a).‎[17] This can be acceptable as an application (jary) of the verse since Imam Ali (a) was the apex of those who believed, acted righteously, enjoined people to follow the truth, and advised them to patience.

Given the contents of verses 2 and 3, some‎[18] maintain that time refers to the time of the advent of Islam – the period in which Prophet Muhammad (s) emerged and truth became victorious over falsehood. The justification for this meaning is that the subsequent verses mention that all human beings are in loss except those who follow the truth and are patient, and these were none other than those who followed the Prophet when he declared his mission.

Complementing the above two views, it has also been mentioned that ʿaṣr refers to the perfect man (al-insān al-kāmil) who has reached the station of perfection and closeness to God.‎[19] The previous two opinions could be two clear instances of the perfect human being.

Another opinion is that it refers to the ʿaṣr (afternoon) prayers which, according to some interpretations, are the ‘middle prayers’ (al-ṣalāh al-wusṭā) and superior to other prayers.‎[20]

[1] Nemuneh, 27/293.
[2] Raghib, under ʿ-ṣ-r.
[3] Raghib, under ʿ-ṣ-r.
[4] Tibyan, 10/404.
[5] Tibyan, 10/405.
[6] Tabrisi, 10536.
[7] Tabrisi, 10/536.
[8] Nemuneh, 27/293.
[9] Nur, 5/666.
[10] Safi, 5/372.
[11] Bihar, 77/78.
[12] Ghurar, 1/252.
[13] Kanz, h. 43490.
[14] Ghurar, 1/252.
[15] Nahj, saying 363.
[16] Nahj, saying 21.
[17] Burhan, 2/233; Farsi translation of Bayān al-Saʿādah, 4/386; Ihtijaj, p.61.
[18] Fadlallah, 24/401.
[19] Ṣaḥīfah-e Imām, 8/423.
[20] Tabrisi, 10/536; Tibyan, 2/3.