إِنَّ الإِنسانَ لَفي خُسرٍ

Indeed man is in loss.

EXEGESIS

Insān (human), according to some linguists, is an evolved form of insiyān, because its diminutive form is unaysiyān (small human being). However, due to excessive usage of the word, the letter yāʾ in the middle has been omitted and the word insān is thereby derived.^{‎[1]Lisan, 1/231; Bahrayn, 11/121.} There are two views regarding the appellation of human as insān. 1. Insān is derived from the root word nisyān (forgetfulness), because human beings forgot the oath and covenant they made with God.^{‎[2]Taj, 4/102; Lisan, 1/231.} 2. It is derived from the root word uns (intimacy), because human beings can establish a close and intimate relationship (uns) with other creations of God.^{‎[3]Sadra, 2/301.}

The definitive al in al-insān signifies genus, and indicates universality, i.e. all human beings as a species.^{‎[4]Mizan, 20/409.}

Khusr means either complete loss or reduction in one’s capital. It is used for external belongings and possessions, as well as for health, intellect, faith, rewards, or even one’s identity. The term is frequently used in the Quran in its different forms such as Say: ‘Indeed, the losers (khāsirīn) are those who ruin themselves and their families on the Day of Resurrection.’ Look! That is a manifest loss (khusrān)! (39:15); Those to whom We have given the book and follow it as it ought to be followed: they have faith in it. As for those who defy it – it is they who are the losers (khāsirūn) (2:121). As indicated in these verses, the Quran uses the word khusr and its derivatives primarily about those who have lost their faith, actions, and direction in life, Those who break the covenant made with Allah after having pledged it solemnly, and sever what Allah has commanded to be joined, and cause corruption on the earth – it is they who are the losers (khāsirūn) (2:27).^{‎[5]Raghib, under kh-s-r.}

In the verse under discussion, khusr is mentioned in an indefinite form which highlights that the loss is indeed very great.^{‎[6]Mizan, 20/409; Anwār al-Tanzīl wa Asrār al-Taʾwīl, 5/337.}

EXPOSITION

Rāzī mentions that the state of man described in this verse is like a person who sells ice on a hot day. He desperately asks people to buy some ice from him because his capital is melting, and if no one buys from him he will be in a state of loss.^{‎[7]Razi, 32/85.} Not only is he not gaining any profit on the asset he has, he is also losing the capital he has invested.

The human being is an eternal being and death is not his end, but merely a means of transformation from one form to another. This world is a small yet instrumental part of man’s eternal existence. It is this world that enables man to attain eternal salvation or damnation: They exult in the life of this world, but compared with the hereafter the life of this world is but a [trifling] enjoyment (13:26); Every soul shall taste death, and We will test you with good and ill by way of test, and to Us you will be brought back (21:35). Man will reap the fruits of what he has sowed in this world and nothing belongs to man except what he strives for, and that he will soon be shown his endeavour (53:39-40).

The capital we have is our life and we need to make the most of every single moment of it, otherwise we are in a state of loss. Whether we like it or not, our life is flying by and our spiritual, academic, and physical capabilities are decreasing every moment. Without wanting and realising, we are losing our capital; such is the nature of this world.^{‎[8]Nemuneh, 27/294.}

INSIGHTS FROM HADITH

1. Imam al-Hādī (a): ‘This world is a market place; some people make profit and some others lose.’^{‎[9]Tuhaf, p. 361.}
2. Imam Ali (a): ‘Every step of the human being is a step closer to death.’^{‎[10] Nahj, saying 74}
3. Imam al-Ṣādiq (a) said addressing God: ‘Those who come to anyone other than You are met with disappointment. Those who turn towards anyone other than You are in loss.’^{‎[11] Mafātīḥ al-Jinān.}
4. Imam Ali (a): ‘Who is more in loss than one who has exchanged the hereafter with this world?’^{‎[12] Mīzān al-Ḥikmah, 3/1399.}

[1] Lisan, 1/231; Bahrayn, 11/121.
[2] Taj, 4/102; Lisan, 1/231.
[3] Sadra, 2/301.
[4] Mizan, 20/409.
[5] Raghib, under kh-s-r.
[6] Mizan, 20/409; Anwār al-Tanzīl wa Asrār al-Taʾwīl, 5/337.
[7] Razi, 32/85.
[8] Nemuneh, 27/294.
[9] Tuhaf, p. 361.
[10] Nahj, saying 74
[11] Mafātīḥ al-Jinān.
[12] Mīzān al-Ḥikmah, 3/1399.