“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

Sorry, I have cheated to start with, quoting three ayahs while declaring one. Surah Al-Asr is a masterpiece in brevity. After vowing with an awesome idea, Allah Ta’aala Subhanahoo warns in a neatly short and concise expressive style the whole humanity of grief and deprivation unless FOUR golden precepts and principles are followed.

Just the first word “Wal Asr” unfolds wide and deep meaning. Most of the scholars have translated  word “Asr” as Time (zamaana in Urdu) as can be seen by the rendering of the first ayah by the following scholars:

Abul Ala Maududi:            By the time!

Abdullah Yusuf Ali           By (the Token of) Time (through the Ages),

Muhammad Asad             Consider the flight of time!

Muhammad Taqi Usmani      (I swear) by the Time,

Maulana Muhammad Ali    By the time!

Why and what is vowing on the “time”. Generally speaking, Maulana Maududi has explained the reason and/or purpose of oaths taken by Allah Ta’aala Subhanahoo all across the Quran very clearly and effectively: “………that Allah has not sworn an oath by any of the created objects on account of its glory or its excellence and wonderful qualities but for the reason that it testifies to the truth which is meant to be established (in the ayahs that follow the oath). Therefore, the oath by Time signifies that Time is witness to the truth that man is in sheer loss except for the people who possess the four qualities.”

How does Time testify to these facts? The word time is used here to denote two different aspects:

First, for the time that has passed, through ages and for long periods and

Second, for the “passing time” as we breath, in which moment by moment future turns into present and quickly fades into past. Since the oath has been sworn by time absolute, both kinds of time are included in its meaning. The past time means human history which clearly testifies that the people who were without these qualities, eventually incurred loss. The quick passing of time testifies to its fleeting nature and demands the urgency to act. A candidate sitting in the examination hall holding his question paper really and truly exemplifies the real life situation: do or die.

Imam Razi has cited a scholar as saying: “I understood the meaning of Surah Al-`Asr from an ice-seller, who was calling aloud for the attention of the people repeatedly in the bazaar: “Have mercy on the one whose wealth is melting away”! Hearing what he was crying I said to myself: this then is the meaning of Wal- asr-i innal-insana la-fi khusr-in. The age limit that man has been allotted is passing quickly like the melting away of ice; if it is wasted, or expended in wrong pursuits, it will be sheer loss to man.”

 Yousuf Ali states in his exegesis that “Aṣr” may additionally mean the late afternoon, from which the Aṣr canonical prayer takes its name . “A mystic use of both these ideas — long past and late afternoon — is understood here. Time searches out and destroys everything material. For the “afternoon” idea: If life be considered under the metaphor of a business bargain, man, by merely attending to his material gains, will lose. When he makes up his day’s account in the afternoon, it will show a loss. It will only show profit if he has Faith, leads a good life, and contributes to social welfare by directing and encouraging other people on the Path of Truth and Constancy.”

After this one word introduction of the index Surah, our Lord Creator comes out with  a blanket statement – and a frightening one too – that all humanity is in “Khusr” which is consistently translated as “loss”. (The ayah is referring to “man” in the singular. However it is very clear from the context that the whole mankind is addressed.) It is very depressing forecast by Allah Ta’aala for man’s future.  This “loss” primarily refers to the deprivation in the Hereafter. However Maudoodi suggests that this also refers to loss in this world also. The apparent success in this life with wealth, prestige and power are in fact a pyrrhic victory if it is leading to a “loss” in the hereafter.

As one goes down the ayah, it is clear that this is the unique Divine style of defining for us Four ways to avoid this “loss” and reach our ultimate salvation:

First and foremost is Eemaan, the entry point. Faith in HIM and HIS presence. How and where do we look for HIM? Allah Ta’aala Himself gives a beautiful self-introduction in the following three ayahs. You must read the Arabic text to feel and taste the beauty and flavor, to experience the poetic rhyme and rhythm and to perceive the depth of HIS presence and existence. Do read the Arabic text to rejuvenate your Eemaan:^[3]

 “God is He, than Whom there is no other god; Who knows (all things) both secret and open; He, Most Gracious, Most Merciful. God is He, than Whom there is no other god; the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to God. (High is He) above the partners they attribute to Him. He is God, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names; whatever is in the heavens and on earth, doth declare His Praises and Glory; and He is the Exalted in Might, the Wise.”

Tawheed is the cornerstone of Eemaan:^[4]

“And your God is One God. There is no god but He, Most Gracious, Most Merciful1.”

We cannot see, hear or perceive HIM but HE is within ourselves:^[5] as well as all around ourselves^[6]

“It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.”

“To God belong the east and the West: Whithersoever ye turn, there is God’s countenance1. For God is all-Embracing, all- Knowing.”

Surely we have to fear HIM as HE is strict but HE repeatedly assures us of HIS mercy and compassion:^[7]–[8]  

“Know ye that God is strict in punishment and that God is Oft-forgiving, Most Merciful.”

“Say: “O my Servants who have transgressed against their souls! Despair not of the Mercy of God. for God forgives1 all sins: for He is Oft-Forgiving, Most Merciful.”

After ensuring our full trust in HIM:^[9]

“Say: “Nothing will happen to us except what God has decreed for us: He is our protector”: and on God let the Believers put their trust.”

we are reminded that the life in this planet is a period of Trial ending in death and a return to our Creator^[10]:

“Every soul shall have a taste of death and We test you by evil and by good [things of life]  by way of trial. to Us must ye return.”

There is lot more to learn about Eemaan from the Holy Text. The hadith literature speaks of seventy branches of Eemaan. We will learn them Insha Allah in due course.

It is noteworthy that only Eemaan Billah is mentioned in the index surah; this is half of our Shahaadah. There are many ahaadith also stating that hell will be haram on those who say “there is no God but Allah”. Once again half of our Shahaadah. Perhaps there is an underlying message for us in this style. Let us try and seek it. To start with, Shari’ah makes a sharp distinction between Islam and Eemaan – between a Muslim and a Momin:^[11]

“O ye who believe! Believe in God and His Messenger, and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him).1 Any who denieth God, His angels, His Books, His Messenger., and the Day of Judgment, hath gone far, far astray.”

Did you notice the artistic touch in the style. Who are addressed: “O you who Believe”. And what are they asked to do: “Believe in God….”. Those who believe are asked to believe! Suggesting perhaps that there are  two kinds or rather two levels of Belief. One emanating from the fact of birth or habit or the example of somebody you love or respect or admire. This belief makes you a Muslim but not a Momin. One qualifies for the latter if the belief comes from the inner most being – the heart.

There is another ayah that deals with this problem clearly and directly:^[12]

“The desert Arabs say, “We believe.” Say, “Ye have no faith; but ye (only)say, ‘We have submitted our wills to Allah, For not yet has Faith entered your hearts. But if ye obey Allah and His Messenger, He will not belittle aught of your deeds: for Allah is Oft-Forgiving, Most Merciful.”

Could not be more explicit: submission/shahaada does not automatically qualify you for Eemaan. As Dr. Mohammed Asad has stated in his commentary of this ayah “Primarily, this relates to the bedouin contemporaries of the Prophet, but its import is general and timeless.”

Pronouncement of Shahaada makes you a Muslim instantly but NOT a momin. The latter needs much more. Shahaada is a verbal announcement to enroll you in Islam. Eemaan is understanding and comprehension of the message, roll and goal of Islam. Shahaada needs movement of tongue and lips. Eemaan needs thinking and logic. Shahaada alone makes you a Muslim frozen in the seventh century. Eemaan gives you the strength and confidence to navigate in the twentieth century shoulder to shoulder with the rest of mankind. Shahaadah is what you display loudly; Eemaan is what you hide within  your bosom. However, apart from you, only Allah Ta’aala knows the latter. Hence in our mortal life and for all practical purposes a Muslim is also regarded as a Momin; we cannot and should not dig into his heart. However it will be completely different story in the Aakhiraa. Allah Ta’aala remind us, the mortals:^[13]

“But does he not know that when the contents of the graves are scattered, And that within the breasts is obtained,Indeed, their Lord with them, that Day, is [fully] Acquainted.”

“That within the heart” will be obtained and made apparent and manifest on the Day of Judgement. These, therefore will most probably be judged and evaluated in the Divine Court in addition to the various profession of Faith made by individuals in the earthly life. Abu Bakr Al-Baghdadi and Karen Armstrong will be scrutinized by what has been obtained and revealed from within their heart. They will be judged not only by their verbal profession of faith in the earthly life but by the beliefs that have emerged now from their hearts. And Allah Ta’aala Subhaanahoo knows best.

Second remedy proposed to avoid the inevitable loss is “righteous deeds”. As a strong testimony to the unique standing of our Deen, Eemaan is almost always hyphenated with good deeds all over the Quran. Eemaan is not a theoretical concept but goes hand and glove with action. Eemaan must be followed by virtuous deeds otherwise it is hollow and false. A righteous life is a positive contribution to spiritual ascent. The Holy Book, as a matter of fact clearly spells out this principle. After reminding the Bedouin sahaabaa that they are Muslims but not Momins as yet, as discussed earlier Allah Ta’aala dictates to them in the very next ayah what makes a Momin:^[14]

“[Know that true] believers are only those who have attained to faith in God and His Apostle and have left all doubt behind, and who strive hard in God’s cause with their possessions and their lives: it is they, they who are true to their word!”  Mohammed Asad

No ambiguity here: Believe and strive hard with your self and your wealth. “In other words, mere Faith without righteous deeds cannot save man from loss” says Maudoodi. However he also emphasizes the other side of this relationship: “mention of good deeds is always preceded by reference to Faith in the Quran.” Therefore he maintains that any good deed will not be accepted and rewarded unless preceded by Faith. He declares “Nowhere in the Qur’an has a deed without Faith been called a good deed, nor any reward promised for a deed performed without Faith.” The honorable deeds by three fourth of  humanity in our times will be rejected by Allah Ta’aala is the logical conclusion of this interpretation. I am sorry, I just cannot accept this; a gut reaction. It goes against the core principle and high standard of justice and fair play of the beautiful religion of Islam. The God of Islam is Rehmatul Aalameen. HIS grace arches across the board; not confined to Muslims. I cannot imagine that in the name of my majestic Divine Deen, Islam the likes of Abu Bakr Al-Baghdadi being rewarded and the likes of Karen Armstrong being punished! May Allah Ta’aala Subhanahoo guide me on the right path.

Our deeds can be for our Creator. These are the Ibaadaat or the Huqu Qullah (the right of Allah). Other  deeds are for fellow human beings. These are the  Mo’amlaat (dealings) or Huqu Qul Ibaad (the rights of man). There goes on an ongoing debate and discussion about the relative value in our Shari’ah of these two branches of human activity. On one hand is the typical “mullah” who is immersed only in the marginal details of prayer and fasting; on the other is the “liberal” who is sure he will be able to convince his Creator that he had no time for HIM as he was busy looking after HIS creatures. No, both the deeds are as important; it is not a question of this or that.  One sharp distinction, though. Allah Ta’aala can and may forgive you if you falter about HIS rights. However HE has clearly declared that HE will not interfere if another soul is demanding his right from you.

All ibaadaat are private and personal. It is a direct link between the individual and his God. Any attempt to involve a third person in any way will significantly affect its value. Except of course the collective ibaadaah prescribed by the Shari’ah like the daily Fardh, Friday and Eid prayers. Five mandatory prayers are Identity of a Muslim. A scholarly opinion disqualifies a Muslim, if he does not pray. I feel the best of scholars do not have this right. Prayer is a ritual; go through the drill and you are done. However this is the bare minimum. A clear and distinct inner  feeling that we are addressing, kneeling and prostrating for our Lord and Creator in HIS PRESENCE will give great solace and will be highly rewarding. This needs time and patience and concentration. Most of us do not have this. We are very keen to pray but rush through it. I spend forty minutes commuting for the Juma’ prayers, forty minutes for the khutba, fifteen minutes for the post-prayer socialization. Did I miss out something? Oh ye, the prayer itself: four to four and a half minutes! We are delighted to qasr our prayers. The sunnah and nawaafil prayers appear to be on their way out. In the mundane we put our best for “A+”. In matters spiritual we are more than happy with a “D”; both for ourselves and our children.

The month of Ramadan, Alhamdo Lillah is popular and enjoyable. We all are keen not to miss even a single day. But one cannot escape the feeling that the ritual and the social aspect gets the better of the spiritual. Iftar parties are many and sumptuous. Taraweeh, a very important practice in this month gets a very debatable place and color. It is an individual prayer according to Sunnah. Our Holy Prophet has prayed twice or thrice in life in congregation. Sayyidna Abu Bakr always offered it in the privacy of his home. The practice was suggested by Sayyidna Umer when he saw several Sahaabaa saying it in Masjid-e-Nabwee separately and at the same time. It occurred to  him why not they pray together. He even appointed an Imam for the occasion. But he himself never prayed in the mosque. I found it difficult to say Taraweeh at home and by myself. Offering it in the mosque is a very good option. It also provides some socialization on the side. It is a fair guess that the human weakness of ostentation may also come into play with a few. Hence it a very popular with practicing Muslims to offer taraweeh in congregation. So far so good. It is not correct though to regard it as the preferred method. As I have stated the sunnah is to pray it individually at home. Reciting the Quran is the best Ibaadah after prayers. However the insistence on completing the Quran during Taraweeh among the non-Arabic speaking leads to some undesirable practices. Shari’ah wants us to recite the Quran in a “slow and deliberate” fashion. In the hurry to complete the Text this is not possible. Moreover and ironically the recitation falls on deaf ears as most cannot even decipher the Arabic words let alone understanding the meaning. Given that there is no reference to completing the Quran in Taraweeh in the hadith literature, this enthusiasm and insistence on it is very perplexing.

The practice of Hajj in our times really brings out the dichotomy between the ritual and spiritual very starkly. It is getting to be more of a carnival. The Saudi Princes are probably falling over each other to “serve” Islam and the pilgrims with lavish expensive hotels, elaborate international food courts and modern departmental stores. The Ehraam, the symbol of equality of all human beings in the House of God appears to be an enigma. At every step there is diversity and discrimination depending on the depth of your pocket.

All ibaadaat have to be supported by the Quran and hadith. Without this backing it will be a bi’dah (heresy). The rules are the opposite for Ma’amlaat, human dealings. One has a free hand and a free choice here, provided no core principle of Shari’ah is violated. Our Deen is very egalitarian and practical, as always. Apart from big philanthropic and social endeavors by individuals and organizations, small acts by small people are equally registered by the Shari’ah. Removing a thorn from the road or even a smile for a stranger in distress will be duly acknowledged.

The third remedy is  “wa tawasaw bil haqqi”. Tawasaw has bene translated as: to counsel, enjoin, mutual teaching, advise, recommend and exhort in various exegesis. Haqqi stands for the Truth. Islam is not a cult of rituals but a complete code of life. Hence it is not just enough to practice. You need to preach also. The lessons we have learnt in our moral and spiritual life must be introduced to our brothers/sisters. We are not just individuals but part of a believing righteous society with an obligation to teach and learn. We have no special missionaries in Islam. Every Muslim is one. Preaching does not concern only proselytization. More importantly it involves explaining and elaborating and discussion our Deen with fellow Muslims. It does not have to be an organized effort by the ulemaa. Da’waa starts with you for those around you as you grow. It is almost mandatory for one’s children and equally important for the family members; the closer the relationship, the greater the responsibility. However religious discussions has a reputation to be divisive, unpleasant and rather counter productive. Da’waa therefore must follow strict guidelines. (Please click the last word)

Holding on to “Sabr” is the fourth and last remedy to avoid the inevitable loss waiting for humanity. It is difficult to define this Arabic word in one word of another language. It has been variously translated as to be steadfast, patience, endurance, patience and constancy, patient in adversity and fortitude.  In some circles Sabr along with it’s close practice of Tawakkul has been misinterpreted as just waiting and inaction. This is inaccurate and deserves elaboration as discussed elsewhere.  (Please click the last word)

……..and Allah knows best.

May Allah Ta’aala bless us with true understanding–“fahm”–of our Deen, Aameen.