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Table of Contents
Tafsir of Surah Al-Asr4444444444444444444444444444444444444444444444444444444444444444444444444444444444444444444 5"
By Shaykh Abuul Azeez Ibn Baaz......................................................................................................................................... S
By Imam Ibn Katheei ................................................................................................................................................................ 6
By Imam Abuui-Rahman Nasii As-Sa'uee ...................................................................................................................... 9
By Shaykh Zayu Ibn Baauee Al-Naukhalee...................................................................................................................1u
By Shaykh Nuhammau Saleh Al-0thaymeen................................................................................................................17

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Tafsir of Surah Al-Asr by Shaykh Ibn Baaz
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ln tbe Nome of Allob. tbe Host Beneficent. tbe Host Herciful

1. Bv Al-Asr {tbe time). 2. verilv! Hon is in loss. S. Fxcept tbose wbo believe in onJ Jo riqbteous
qooJ JeeJs. onJ recommenJ eocb otber to tbe trutb. onJ recommenJ one onotber to potience.

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Because Allah Almighty sweais by Al-Asi (the time) in the beginning of the Suiah, it is given
that name.

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In the pievious Suiah, we aie tolu that a pieoccupation with woiluly puisuits is a most
objectionable way to live: in this suiah, we aie infoimeu about those puisuits that we must
pieoccupy ouiselves with: faith in Allah, goou ueeus, auvising one anothei to follow the tiuth,
anu auvising one anothei to be patient upon the tiuth, foi these puisuits ieap goou foi both
inuiviuual anu society.

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At-Tabaiani mentioneu that 0baiuullah bin Bafs saiu, "When two men fiom the Companions
of the Nessengei of Allah sollollobu olovbe wo sollom woulu meet, they woulun't pait fiom
one anothei until one of them ieciteu suiat Al-Asi, until its enu: then they woulu give
gieetings of peace to one anothei aftei it." It was also iecoiueu by Al-Bayhaqi fiom Abu
Buthaifah. Ash-Shafi'I saiu, "If Allah hau ievealeu only this suiah to Bis cieatuies, it woulu
have been enough foi them." Be saiu that because in this suiah stages aie mentioneu, that if
one completes all of those stages, he achieves his completion. The stages aie as follows:

1. To know the tiuth
2. To apply it in piactice
S. To teach it to one who uoesn't know it oi who is weak in his knowleuge of it
4. To be patient iegaiuing the pieceuing stages: patient when you aie leaining the tiuth,
patient when you aie applying the tiuth, anu patient when you aie teaching the tiuth.

To stiengthen youi knowleuge you must have faith, anu to stiengthen youi application you
must peifoim goou ueeus. Then you shoulu be patient in youi knowleuge, youi actions, anu in
youi teaching.
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This suiah, uespite its bievity, is one of the most compiehensive suiahs of the 0uiaan, anu all
piaise is uue to Allah.

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!"#$"%&' Asi means time: theie aie many lessons to be leaint thiough the passing of time -
the continual succession of uay anu night, night anu uay - because that consistent pattein
cleaily inuicates the Cieatoi, uloiious is Be anu Nost Bigh, anu that Be shoulu be sigleu out
foi woiship.

They say that Al-Asi means the time in which the goou anu evil actions of man take place.

())*#$()%**)*'+Nan as a species.

,*-..+/01%&'+Nan is in a state of loss since his life is his most valuable wealth: if he uies
without believing anu peifoiming goou ueeus, he will have suffeieu the ultimate loss. This is
the ieason foi the oath.

(##*##*20..)*+"*3*)1+4*+"35#1%$6**#50**2'+This iefeis to those who have faith anu uo goou
ueeus, foi they aie in piofit, not loss. This is because they woikeu foi the Beieaftei, anu weie
not pieoccupieu with woiluly puisuits. Eveiy male anu female believei falls unuei this
exception: the woiuing is geneial, anu embiaces all who have faith anu uo goou ueeus.

!*2*4*%*4+75#$8*99'+They auvise one anothei to believe in the tiuth, to speak it, anu to
apply it. That is faith in Allah alone, anu upholuing what Allah legislateu anu staying away
fiom what Be foibaue.

!*2*4**%*4+75%$6*:&'+Those who auvise one anothei to be patient upon theii belief of the
tiuth, upon theii tiue speech, anu upon theii application of the tiuth. Patience is stiength in
the soul that calls one to beai haiuship, yet to continue to woik. Theie aie many foims of
patience. 0ne must be patient in staying away fiom sins: patient in peifoiming obligatoiy
ueeus: patient when one is faceu with the vicissituues of life, those ueciees that we finu it
painful to beai. That we aie supposeu to auvise one anothei to patience aftei having been
oiueieu to auvise one anothei to the tiuth inuicates the supeiioiity of patience anu the gieat
iewaius waiting foi those who aie patient:


Trulv! Allob is witb tbe potient ones. [Surob Al-Boqorob 2:1SS]

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Allah Almighty sweais in this chaptei by "the time," anu Allah Almighty may sweai by
anything fiom his cieation, accoiuing to Bis Will: all otheis, howevei, may sweai only by Allah
alone. Beie, Allah Almighty sweais by "the time" that eveiy human being is in a state of loss,
except foi those who believe anu uo goou ueeus. The fiist stage incluues those who know the
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tiuth anu believe in it: the seconu stage those who uo goou ueeus because of the tiuth they
have believeu in: the thiiu stage incluues those who auvise one anothei to uo goou anu teach
one anothei about the tiuth.

The final stage incluues those who auvise one anothei to be patient anu steaufast upon the
tiuth. At the enu of this last stage, one achieves completeness, foi completeness means foi one
to not only be complete alone, but also to help make otheis complete. 0ne can achieve that by
stiengthening his knowleuge anu ability of application, by having faith anu by peifoiming
goou ueeus. Then he completes otheis by teaching them anu by auvising them to have
patience upon knowleuge anu goou ueeus. This Suiah, uespite its bievity, is one of the most
compiehensive Suiah of the 0uiaan, anu all piaise is uue to Allah.

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G4 In only thiee veises, Suiah Al-Asi explains the way to salvation. Imam Ash-Shafi'I saiu, "If
Allah hau ievealeu only this suiah to Bis cieatuies, it woulu have been enough foi them." "
H4 We aie infoimeu of the enu foi the uisbelievei: complete anu uttei loss."
I4 We aie infoimeu of the ultimate success awaiting those who believe anu uo goou ueeus,
those who stay away fiom shiik anu uisobeuience."
J4 It is compulsoiy to auvise one anothei to follow the tiuth anu to be patient."
K4 Beie, Allah Almighty swoie by "the time," foi in the passing of time, things change
constantly, a ieality fiom which we can leain many lessons. "
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G4 When we aie infoimeu that we must auvise one anothei anu coopeiate with one anothei
to piomote tiuth, goou ueeus, anu patience, we leain what the life of the believei shoulu
be, a life in which one patiently establishes the tiuth uespite the haiuships he may suffei
while woiking foi the benefit of Islam anu his nation. "
H4 0ne of the best of ueeus is to iepent fiom sins."
I4 "Anu iecommenu one anothei to the tiuth anu iecommenu one anothei to patience": In
iegaius to this veise, Ai-Razi saiu, "This veise inuicates that the tiuth is heavy anu that
haiuships necessaiily accompany it, that is why iecommenuing one anothei about
patience is mentioneu uiiectly aftei it." "
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;.-.&.)<.' "Fxplonotion of lmportont lessons for Fverv Huslim." Bv AbJul-Aziz bin AbJullob bin Boz. CompileJ bv HubommoJ
bin Ali bin lbrobim Al-Arfoi. TronsloteJ bv Borussolom










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Tafsir of Surah Al-Asr by Ibn Katheer

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ln tbe Nome of Allob. tbe Host Beneficent. tbe Host Herciful

1. Bv Al-Asr {tbe time). 2. verilv! Hon is in loss. S. Fxcept tbose wbo believe in onJ Jo riqbteous
qooJ JeeJs. onJ recommenJ eocb otber to tbe trutb. onJ recommenJ one onotber to potience.
"
Suiah Al-Asi, Which was ievealeu in Nakkah
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N%O"P!)&"6+."!,3P!1"O-1"-O-&<"%/"'$<"Q2&R-.R1"A+&-7,<"B2<"'%"'$+1"#2&-$"
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They have mentioneu that `Ami bin Al-`As went to visit Nusaylimah Al-Kauhuhab aftei the
Nessengei of Allah was commissioneu (as a Piophet) anu befoie `Ami hau accepteu Islam.
0pon his aiiival, Nusaylimah saiu to him, "What has been ievealeu to youi fiienu
(Nuhammau) uuiing this time'' `Ami saiu, "A shoit anu concise Suiah has been ievealeu to
him.'' Nusaylimah then saiu, "What is it'' `Ami ieplieu:


{Bv Al-Asr. verilv. mon is in loss. Fxcept tbose wbo believe onJ Jo riqbteous JeeJs. onJ
recommenJ one onotber to tbe trutb. onJ recommenJ one onotber to potience.) So Nusaylimah
thought foi a while. Then he saiu, "Inueeu something similai has also been ievealeu to me.''
`Ami askeu him, "What is it'' Be ieplieu, "0 Wabi (a small, fuiiy mammal: hyiax), 0 Wabi! You
aie only two eais anu a chest, anu the iest of you is uigging anu buiiowing.'' Then he saiu,
"What uo you think, 0 `Ami'' So `Ami saiu to him, "By Allah! veiily, you know that I know you
aie lying.'' I saw that Abu Baki Al-Khaia'iti mentioneu a chain of naiiation foi pait of this
stoiy, oi what was close to its meaning, in volume two of his famous book Nasawi' ul-Akhlaq.

The Wabi is a small animal that iesembles a cat, anu the laigest things on it is its eais anu its
toiso, while the iest of it is ugly. Nusaylimah intenueu by the composition of these
nonsensical veises to piouuce something, which woulu oppose the 0ui'an. Yet, it was not
even convincing to the iuol woishippei of that time. At-Tabaiani iecoiueu fiom `Abuullah bin
Bisn Abi Nauinah that he saiu, "Whenevei two men fiom the Companions of the Nessengei of
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Allah useu to meet, they woulu not pait until one of them hau ieciteu Suiat Al-`Asi in its
entiiety to the othei, anu one of them hau given the gieetings of peace to the othei.'' Ash-
Shafi`i saiu, "If the people weie to ponuei on this Suiah, it woulu be sufficient foi them.''


In the Name of Allah, the Nost uiacious, the Nost Neiciful.



{1. Bv Al-Asr.) {2. verilv. mon is in loss.) {S. Fxcept tbose wbo believe onJ Jo riqbteous JeeJs. onJ
recommenJ one onotber to tbe trutb. onJ recommenJ one onotber to potience.)

Al-`Asi is the time in which the movements of the Chiluien of Auam occui, whethei goou oi
evil.

Nalik naiiateu fiom Zayu bin Aslam that he saiu, "It is the evening.'' Bowevei, the fiist view is
the populai opinion. Thus, Allah sweais by this, that man is in Khusi, which means in loss anu
uestiuction.


(Except those who believe anu uo iighteous goou ueeus) So Allah makes an exception, among
the species of man being in loss, foi those who believe in theii heaits anu woik iighteous
ueeus with theii limbs.


(Anu iecommenu one anothei to the tiuth,) This is to peifoim acts of obeuience anu avoiu the
foibiuuen things.

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(Anu iecommenu one anothei to patience,) meaning, with the plots, the evils, anu the haims
of those who haim people uue to theii commanuing them to uo goou anu foibiuuing them
fiom evil. This is the enu of the Tafsii of Suiat Al-`Asi, anu all piaise anu thanks aie uue to
Allah.
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;.-.&.)<.' Token from Tofsir lbn Kotbeer


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Tafsir of Surah Al-Asr by Imam As-Sa de
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ln tbe Nome of Allob. tbe Host Beneficent. tbe Host Herciful

1. Bv Al-Asr {tbe time). 2. verilv! Hon is in loss. S. Fxcept tbose wbo believe in onJ Jo riqbteous
qooJ JeeJs. onJ recommenJ eocb otber to tbe trutb. onJ recommenJ one onotber to potience.
"
Be, the Exalteu, sweais by the time that is the night anu uay anu the locale of the seivants'
actions. All of mankinu is hopeless anu the loseis aie in opposition to the successful ones.

0$<",%1<&"+1"%/"E-&+%21"-.B"B+E<&1<",<E<,1""

Be coulu be an absolute losei such as the one who loses in this life anu the Beieaftei. BE loses
the blessing anu bounty (of Paiauise) anu ueseives the Bellfiie. Be coulu be a losei fiom some
angles anu not otheis. Bue to this, Allah geneializeu loss foi all of mankinu except foi the one
that has foui qualities:

G4 8)--."S/-+'$T"in what Allah commanueu us to believe in, anu theie is no Emaan without
knowleuge. It (i.e. knowleuge) is a biance of it (i.e. Emaan) anu it is not complete without
it.
H4 =+9$'<%21"B<<B1U"this incoipoiates all goou actions in entiiety, the appaient anu hiuuen.
This is also connecteu to the iights of Allah anu the seivants, the obligatoiy anu the highly
iecommenueu (ueeus).
I4 (%2.1<,+.9"%.<"-.%'$<&"O+'$"'$<"'&2'$U"(That tiuth is) Emaan anu iighteous ueeus, i.e.
they auvice one anothei with that, encouiaging it, anu stiive foi it.
J4 (%2.1<,+.9"%.<"-.%'$<&"O+'$"*-'+<.7<"in obeuience to Allah: abstaining fiom sin, anu
the painstaking Bivine Beciee of Allah.

So by the fiist two affaiis a peison completes anu peifects himself, anu the by the last two
affaiis, he completes anu peifects otheis. By completing all foui affaiis, a peison will be safe
fiom loss anu obtain a tiemenuous piofit.


Reference: "Tovseer Al-Koreem Ar-Robmoon" Bv Sbovkb AbJur-Robmoon bin Noosir As-SoJee. TronsloteJ onJ publisbeJ online
bv TorbivvobPublisbinq0nline.com


"

!"#$%&'"(%)*+,-'+%."%/"0-/1+&"%/"#2&-$"!,3!1&"
Tafsir of Surah Al-Asr by Shaykh Zayd Al-
Madkhalee
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ln tbe Nome of Allob. tbe Host Beneficent. tbe Host Herciful

1. Bv Al-Asr {tbe time). 2. verilv! Hon is in loss. S. Fxcept tbose wbo believe in onJ Jo riqbteous
qooJ JeeJs. onJ recommenJ eocb otber to tbe trutb. onJ recommenJ one onotber to potience.

Allah sweais by the time (al-asi), that all of mankinu is at a loss, except foi those who can be
uesciibeu with foui chaiacteiistics. The fiist chaiacteiistic is emaan, anu it is to possess the
action of the heait anu a fiim belief (tasueequl-jaazim) in eveiything that is obligateu by
emaan fiom the Religion of Islam.

The seconu chaiacteiistic is to peifoim iighteous actions with the limbs. Anu what is meant
heie is outwaiu actions such as Piayei, fasting, zakaat (alms), Bajj (pilgiimage), Iihaau, the
seaich foi knowleuge, enjoining the goou anu piohibiting the evil, calling to Allah, the Nighty
anu Najestic anu othei than that fiom the actions that the Ahlul-Emaan wal-Islam have not
ceaseu to peifoim with theii limbs.

The thiiu chaiacteiistic is iecommenuing the tiuth, anu this chaiacteiistic cannot be fulfilleu
by anyone, except aftei he comes to know the tiuth. So the affaii comes back to knowleuge. If
it is founu, then it is the ieason foi the guiuance of the one who calls them, so that they may be
guiueu by the guiuance of Allah, the Blesseu anu Exalteu.

So knowleuge of the tiuth is a pieiequisite foi iecommenuing the tiuth. This is because it is
not possible foi you to iecommenu the people to the tiuth, except aftei you have come to
know it, anu this is the obligation. So iecommenuing the people to the tiuth is of vaiious levels
in accoiuance to theii ianks in knowing the tiuth. So this is iecommenuation to the tiuth in a
geneial sense, anu that is iecommenuation in a uetaileu sense. So this is what is containeu in
the statement of Allah, "AnJ tbe vollevs flow occorJinq to tbeir meosure." [Surob Ar-RoJ 1S:17]

Eveiything occuis in accoiuance to its conuition anu in accoiuance to its capability. So the
tiuth, which it is obligatoiy to auvise one anothei to, is the Tawheeu of Allah, the Blesseu anu
Exalteu. It is the Tawheeu of Allah in Bis Ruboobiyyah (Loiuship), 0loohiyyah (Bivinity) anu
Bis Asmaa' was-Sifaat (Names anu Attiibutes).

Then comes the uuties, which Allah, the Nighty anu Najestic has commissioneu the seivants
with, along with theii vaiious types, anu the most impoitant of them aftei the shahaauatayn
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(two testimonies) is the Piayei. Then, that must be followeu up by zakaat, anu likewise by the
iest of the pillais of Islam, emaan anu Ihsaan.

The fouith categoiy is patience along with its vaiious categoiies:

I. Being patient in obeuience to Allah. So he peifoims actions in hopes of iewaiu anu
feais falling shoit with iestpect to that:
II. Being patient with uisobeuience to Allah. So he iemains fai away fiom it when it
constitutes uangei in the woiluly life anu in the baizakh (inteival, anu the Beieaftei.

Anu the pievious nations, which Allah, the Nighty anu Najestic infoimeu about in the cleai
ayat of the 0uiaan weie not uestioyeu, except uue to uisobeuience. Fiom amongst them aie
those whom Allah uiowneu, anu fiom amongst them aie those upon whom Allah sent uown
lightning, anu fiom amongst them aie those whom Allah took by a stiong ciy, anu fiom
amongst them aie those whom Allah immeiseu within the eaith anu fiom amongst them weie
those who became uefoimeu.
1


All of that was uue to one thing, anu that is, uisobeuience to Allah, the Blesseu anu Exalteu.
This is because obeuience to Allah is obligatoiy, so theiefoie he cannot be uisobeyeu. So
uisobeuience to Allah is an unlawful anu evil act, it obligates Bis Angei, Batieu, Bispleasuie,
anu giievous punishment. Theiefoie, fiom the types of patience is the patience with iespect to
uisobeuience to Allah, anu to not come close to it.

So if he falls into it, then he must hasten to Allah with iepentance anu tiuthfully ask Bis
foigiveness. Be must be subseivient in fiont of Allah, he must follow up his evil ueeus with
goou ones, as Allah, the Nighty anu Najestic saiu, "verilv tbe qooJ JeeJs toke owov tbe evil
JeeJs." [Surob EooJ 11:114]

Likewise, the Nessengei of Allah sollollobu olovbe wo sollom soiJ. "Iollow up tbe evil JeeJ witb
o qooJ one. since it wipes tbe previous one owov." [ReloteJ bv AbmeJ. At-TirmiJbi. qroJeJ boson
bv Sbovkb Albonee]

The thiiu type of patience is patience with the ueciees of Allah anu Bis pie-uestination anu
Bis iules conceining Bis seivants. So theie is nothing in the univeise that moves noi any
event that occuis, noi any affaii fiom amongst the affaiis, except that Allah has uecieeu it. So
theie is no escape fiom patience that means patience with afflictions that befall oneself, oi to
the son, oi wealth, oi the likes of that fiom the continual Sunnah of Allah in this univeise.


1
Beie, the Shaykh bofiJbobu Allob points to the statement of Allah, the Exalteu, "So. We
punisbeJ eocb {of tbem) for bis sins. of tbem were some on wbom We sent Esib {o violent winJ
witb sbower of stones) [os on tbe people of lt {lot)]. onJ of tbem were some wbo were
overtoken bv As-Soibob [torment - owful crv. {os TbomJ or Sbu'oib's people)]. onJ of tbem
were some wbom We couseJ tbe eortb to swollow [os 0rn {Korob)]. onJ of tbem were some
wbom We JrowneJ [os tbe people of Nb {Noob). or Iir'oun {Pboroob) onJ bis people]. lt wos
not Allb Wbo wronqeJ tbem. but tbev wronqeJ tbemselves." [Surob Al-Ankoboot 29:40]
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Theiefoie, you will finu that the cieation is afflicteu with numeious vaiiant types of afflictions.
This one is afflicteu with poveity, this one is afflicteu with uisease, this one is afflicteu with
anxiety, anu uepiession, this one is afflicteu with feai anu this one is afflicteu with affaiis that
uisgiace him. So none of that will be of any benefit to him, except if he is patient anu
pieseiving, seeking the Face of Allah, the Nighty anu Najestic, uesiiing the iewaiu of the
patient ones whom Allah, the Blesseu anu Exalteu has ielateu goou news about in Bis
statement, "AnJ qooJ news is for tbose wbo ore potient." [Surob Al-Boqorob 2:1SS]

Anu Allah, the Nighty anu Najestic saiu, "verilv. tbose wbo ore potient sboll receive tbeir
reworJ witbout reckoninq." [Surob Az-Zumor S9: 10]

So uue to the magnificent affaii of patience, Allah auviseu Bis Piophet sollollobu olovbe wo
sallam saying, "AnJ be potient. onJ wbot will couse vou to be potient. except Allob." [Surob An-
Nobl 16:127]

Anu Be taught that patience is fiom the chaiactei of the Nessengeis, "So be potient. iust os tbe
people of knowleJqe from omonqst tbe Hessenqers were potient." [Surob Al-Abqoof 46:SS]

Likewise, the people of intelligence weie commenueu anu piohibiteu in the statement of
Allah, "Tbose wbo ioin tbot wbicb Allob bos commonJeJ to be ioineJ. feor tbeir lorJ. onJ JreoJ
tbe terrible reckoninq." [Surob Ar-RoJ 1S:21]

0p until Be saiu, "AnJ tbose wbo ore potient. seekinq tbe Ioce of tbeir lorJ." [Surob Ar-RoJ
1S:22]

So theie is no escape fiom patience, the patience thiough which the Face of Allah anu the
aboue of the Beieaftei is sought. Anu the intenueu puipose of patience is not that it be saiu,
'So anu so is fiom the people of patience anu steaufastness,' anu whatevei iesembles that
fiom those who only wish to be seen by the people. Rathei, the Face of Allah is to be sought
thiough patience, since it is fiom the goou anu puie acts of woiship, which aie obligatoiy
upon the people of Islam, Emaan, anu Ihsaan.

#2))-&C"
"
The piaise is foi Allah anu may peace anu gieetings be upon the Nessengei of Allah.
Pieviously we coveieu what the authoi (Shaykh Nuhammau ibn Abuul Wahhab robimobu
Allob) mentioneu of issues, which aie obligatoiy upon eveiy Nuslim, male anu female, to
know. Anu he mentioneu the fiist issue: that is knowleuge, which constitutes knowleuge of
Allah with iespect to Bis Essence (uhaat) anu Bis names anu Attiibutes. It also incluues love
of Allah, the Blesseu anu Exalteu anu love foi Bis Nessengei sollollobu olovbe wo sollom anu
whatevei he biought fiom Allah in teims of commanus, piohibitions anu Shaiee'ah
obligations foi the 0mmah.

All of this is knowleuge that was ievealeu by Allah, the Blesseu anu Exalteu so that it coulu be
acteu upon. So the entiie woilu of the mankinu anu Iinn come unuei this obligation. Also
enteiing into this knowleuge is the knowleuge of the Piophet sollollobu olovbe wo sollom. It is
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fiom the Shaiie'ah to know who he is anu what he came with anu to whom his call (ua'wah) is
uiiecteu.

So he is the Nessengei of Allah in tiuth. Allah, the Blesseu anu Exalteu sent him as a meicy foi
all mankinu. Anu Allah sent to him Bis cleai Book, so that he may call the two woilus
(mankinu anu Iinn) to the woiship of Allah alone anu to leave off the woiship of anything
othei than Bim. So it is obligatoiy upon the cieation to love him with a love gieatei than the
love of theii selves, oi theii fatheis, oi theii sons oi all of mankinu,
2
because Allah has chosen
him, obligateu him anu maue him excel ovei all of the othei cieatuies anu because Allah
secuieu the cieation fiom the mankinu anu the Iinn thiough him fiom the uaikness of
ignoiance anu the uestiuction of misguiuance to the light of knowleuge anu emaan anu the
knowleuge of Allah anu whatevei Allah, the Blesseu anu Exalteu loves.

Anu knowleuge of the Religion of Allah along with its pioofs also enteis into knowleuge. So
the Religion of Allah is the Religion, which Allah auviseu all of the Nessengeis anu Piophets
with so that they may convey it to the nations of the eaith fiom the beginning of the histoiy of
the nations. It began with the fiist nation that was sent a Nessengei, anu he was Nooh olovbes
soloom.

Allah commanueu him to call to Islam anu his basis anu founuation was to woiship Allah, the
Nighty anu Najestic with the Tawheeu (oneness) of Bis Ruboobiyyah (Loiuship), Bis
0loohiyyah (Bivinity) anu Bis Asmaa was-Sifaat (Names anu Attiibutes) anu all of Bis Actions
(af'aal). So Nessengeis, Piophets anu those who calleu with theii ua'wah followeu in the call
to al-Islam anu in the call to act uon it anu to abanuon eveiything else besiue it, until the
Nessages enueu with the Nessage of the Piophet sollollobu olovbe wo sollom. So he is the
gieatest anu wisest callei to Islam.

Anu his Shaiee'ah contains guiuance, light anu meicy, anu Allah, the uloiifieu anu Exalteu
maue Islam the single path leauing to Bim anu Be maue it the Stiaight Path. So whoevei
tiaveiseu this Stiaight Path woulu ieach the pleasuie of Allah anu Bis Paiauise in Bis Paiauise
in Bis aboue of nobility anu he woulu be saveu fiom the punishment, ietiibution anu toiment
of Allah anu Bis humiliating penalty.

So when we ietuin back to the meaning of Islam, we come to know with ceitainty that the
tiue Religion is that which eveiy Nessengei sent by Allah anu eveiy Piophet sent by Allah anu
eveiy upiight Scholai calleu to. So they calleu with the ua'wah of the Piophets anu
Nessengeis, which is istislaam (submission) to Allah with Tawheeu anu to comply with Bim
in obeuience anu to have suiienuei foi Bim anu to be uone with Shiik anu to be fiee fiom it
anu its people. So this is the key to the message of eveiy Nessengei that was sent anu foi
eveiy Piophet that was sent as well. The Noble 0uiaan is the best eviuence anu witness foi
this manhaj, which has been successively followeu by the Nessengeis anu Piophets of Allah

2
Beie the Shaykh bofiJbobu Allob is alluuing to the haueeth, which is ielateu by Anas roJi
Allobu onbu who saiu that the Nessengei of Allah sollollobu olovbe wo sollom saiu, "None of
vou bos trulv believeJ until l become more beloveJ to bim tbon bis son. bis fotber onJ oll of
monkinJ." [Sobib Al-Bukbori onJ Huslim]
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anu which the upiight Scholais have walkeu upon in eveiy age anu time fiom the beginning of
the histoiy of this life.

We also came acioss the seconu issue, which is acting with knowleuge anu we mentioneu that
the action is a fiuit of knowleuge, because beneficial knowleuge, which is ueiiveu fiom the
Book of Allah anu the Sunnah of the Piophet sollollobu olovbe wo sollom biings about
iighteous action as fiuit. So the two of them come along with each othei, one will not suffice
you without the othei, theie must be knowleuge anu action. So when you take one away fiom
the othei, so knowleuge is founu, but action is not founu, then this is the path of those upon
whom is the angei of Allah, anu iefuge is sought with Allah.

When action is founu, yet knowleuge is not founu, then this is the path of the misguiueu ones.
Bowevei, when knowleuge is founu along with action, then this is the path of those whom
Allah has favoieu fiom the Piophets, the tiuthful ones, the maityis, anu the iighteous.
S
"They
aie those whom Allah has mentioneu in Bis statement, "AnJ wbosoever obevs Allob onJ Eis
Hessenqer. tben tbev will be witb tbose wbom Allob bos fovoreJ from tbe Propbets. onJ tbe
trutbful ones. tbe mortvrs. onJ tbe riqbteous. AnJ bow excellent tbose componions ore! Tbot is
from tbe excellence of Allob onJ Allob is sufficient os oll-Knower." [Surob An-Nisoo 4:69-70]

So fiom the completion of acting in accoiuance with knowleuge is giving ua'wah to it. Since,
the knowleuge cannot be spieau, noi can it be unueistoou in the coiiect context, noi can it
benefit the 0mmah, except if someone is founu to give ua'wah to this knowleuge anu action.
Someone must give ua'wah to knowleuge anu action. So the noblest anu puiest of the people
aie those who give impoitance to giving ua'wah to knowleuge anu action.

So the ieason foi this nobility anu puiity is the fact that they aie the inheiitois of the Piophets
anu Nessengeis, because the Piophets anu Nessengeis came with the ua'wah of knowleuge
anu action. So Allah, the uloiifieu anu Exalteu biought about guiuance of whoevei Be wisheu
to guiue thiough theii ua'wah. So Allah will guiue those who aie becoming of goouness anu
benefit anu Be keeps it away fiom the one who is unfoitunate.

So Allah has juugeu him with abanuonment anu misguiuance, because he is not becoming of
goouness anu benefit. Anu Allah is not askeu about what Be uoes, but they aie askeu. So it
cannot be saiu, 'why uiu Be juuge those ones with guiuance anu so Be guiueu them. Anu why
uiu Be juuge those ones with misguiuance anu so Be misguiueu them.' This will not be saiu
who has iealizeu the tiue statuie of Allah. The people of heiesy, misguiuance, anu lack of

S
Saiu the Imam Al-Nujauuiu, Shaykhul Islam Nuhammau ibn Abuul Wahhab robimobu Allob.
"So those upon whom is the angei of Allah aie those who uiu not act in accoiuance to theii
knowleuge. Anu the misguiueu ones aie those who peifoimeu actions without knowleuge. So
the fiist is an attiibute of the Iews anu the seconu is an attiibute of the Chiistians. So when
many of the people see the tafseei (explanation) that the Iews aie the ones upon whom is the
angei of Allah anu that the Chiistians aie the ones who aie misguiueu, the people - uue to
theii own ignoiant opinion - think that these ayat aie iestiicteu to them. Bowevei, one must
affiim that Bis Loiu is the 0ne who makes the Beciee uue to which he calls with this
supplication. Anu one must seek iefuge fiom the way of the people of these Attiibutes." Refei
to Nu'allifaatush-Shaykhil-Imam Nuhammau Ibn Abuul-Wahhab (S18).
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beneficial knowleuge, which biings about iighteous action as fiuit, only make such a
statement.

So fiom the pillais of calling to knowleuge anu action anu fiom the gieat means of the
Shaiee'ah is sabi (patience) with the haim that is faceu uue to the ua'wah. This is the fouith
issue, 'patience with the haim faceu uue to it.' That is because it is inevitable that the callei
will face gioups of people who uiffei in theii unueistanuings anu they vaiy in theii
inclinations anu levels.

So fiom amongst them aie those who will accept his ua'wah at the fiist oppoitunity, anu these
aie the ones whose fitiah (natuial inclination) has iemaineu intact. When they aie calleu to
Allah anu Bis Nessengei sollollobu olovbe wo sollom, you will finu them to be the fiist ones to
embiace it, accept it, anu love it. Then you will finu otheis as well who ieject the call to
goouness anu the call to the tiuth anu guiuance uue to theii ignoiance of what they weie in
neeu of yesteiuay.

If he is in neeu of foou, uiink anu oxygen, then he is also in neeu of knowleuge anu action, just
as he is in neeu of foou, uiink, anu oxygen. Rathei, his neeu foi knowleuge anu action is
gieatei, but many of the people aie unawaie of the wisuom foi which they weie cieateu anu
ie-piouuceu. Bue to this vaiiance anu uiffeience amongst the people anu theii uiffeiing
positions, then it is inevitable that the callei to knowleuge anu action must be patient with
what afflicts him of haiam. Bis examples in that aie the Nessengeis anu Piophets of Allah
olovbimus solotu wos solom. anu eveiy callei to Allah must be patient anu sinceie anu he must
hope foi the pleasuie of Allah anu Bis Paiauise foi his ua'wah anu he must feai the
punishment of Allah, the Blesseu anu Exalteu. Inueeu, the authoi robimobu Allob useu the
gieatest suiah as a pioof foi ua'wah to knowleuge anu acting in accoiuance to it. Anu he useu
it as eviuence foi calling the cieation to it anu foi being patient with what afflicts the peison of
haim in this path. Anu this suiah is suiah Al-Asi, since Allah, the Blesseu anu Exalteu has
mentioneu a geneial piinciple in it. It states that all of mankinu is at a loss, meaning that they
aie uestioyeu except foi those who weie piaiseu in the statement of Allah, "Fxcept for tbose
wbo believe. Jo riqbteous JeeJs; tbev oJvice one onotber witb tbe trutb onJ tbev oJvice one
onotber witb potience." [Surob Al-Asr 10S:S]

So these aie the ones who combine between knowleuge, acting upon it, calling the cieation to
it anu being patient with the haim they ieceive as a iesult of that. These ones aie the elite of
the people, the best of them anu the puiest of them. Theiefoie, Allah, the Blesseu anu Exalteu
has excluueu them fiom loss. Anu whosoevei is safe fiom loss, then he is one who piofits anu
he achieves the gieatest achievement in his woiluly life, his baizakh, anu in his Beieaftei.

So he is successful anu tiiumphant because he follows the commanu of his Loiu. So he
believes in eveiything that it is obligatoiy to have emaan in, inwaiuly anu outwaiuly, in
statement, action anu belief. Anu he must peifoim iighteous ueeus with his limbs. So the
seivice of the limbs anu the senses is to caiiy out the vaiious obligations.

Then he began to call the cieation to the vastness of the tiuth in commanus anu piohibitions,
in claiification anu explanation, in victoiy anu in custouy. Be uiu not want any piaise oi
thanks fiom them. Bowevei, he wanteu them to tiaveise in the pleasuie of theii Loiu anu to
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uiaw close to Bim with iighteous actions anu to iemain fai away fiom the places of
humiliation. So with that, he anu his paity weie successful anu they weie continuously patient
upon that foi the length of theii lives in which they gave ua'wah to the cieation of Allah, the
Blesseu anu Exalteu.

Imam Ash-Shaafi'ee saiu, "If Allah hau not ievealeu a suiah upon Bis cieation besiues this
suiah, it woulu have been enough foi them." So this statement uemonstiates the uepth of Ash-
Shaafi'ee's unueistanuing anu knowleuge of the meanings of the speech of Allah, the Blesseu
anu Exalteu. Likewise is the case with eveiyone who obseives caieful stuuy, he will see that if
Allah hau not ievealeu anything to the cieation except foi this suiah, which calls the cieation
to believe in eveiything that Allah obligateu belief in, because Allah saiu, "Fxcept for tbose wbo
believe."

So in it is the call to iighteous action in all of its vaiious types fiom the compulsoiy uuties, the
obligatoiy uuties, the obligations anu the sunnah. In it is the ua'wah foi the people to the
tiuth, to act upon it anu to be patient upon the auveisity that comes as a iesult of it. So Ash-
Shaafi'ee robimobu Allob was tiuthful when he saiu, "If Allah hau not ievealeu a suiah upon
Bis cieation besiues this suiah, it woulu have been enough foi them." Bow coulu this not be
the case when Allah ievealeu one hunuieu anu fouiteen suiahs. Fiom them aie those that aie
long anu fiom them aie those that aie shoit anu fiom it aie those that aie less than that anu
fiom it aie those that aie uetaileu. This affaii is known because Allah, the uloiifieu anu
Exalteu ievealeu this 0uiaan anu obligateu its memoiization, as is founu in Bis statement,
"verilv. We bove reveoleJ tbe ReminJer onJ We sboll preserve it." [Surob Al-Eiir 1S:9]


;.-.&.)<.' "Fxplonotion of Tbree IunJomentol Principles" Bv Sbovkb ZovJ lbn HubommoJ lbn EooJee Al-HoJkbolee





















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Tafsir of Surah Al-Asr by Shaykh Muhammad
Saleh Al-Uthaymeen

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"
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"
ln tbe Nome of Allob. tbe Host Beneficent. tbe Host Herciful

1. Bv Al-Asr {tbe time). 2. verilv! Hon is in loss. S. Fxcept tbose wbo believe in onJ Jo riqbteous
qooJ JeeJs. onJ recommenJ eocb otber to tbe trutb. onJ recommenJ one onotber to potience.
+
"Bv Al-Asr. verilv Hon is in loss", then comes the exception, "Fxcept tbose wbo believe. onJ Jo
riqbteous qooJ JeeJs. onJ recommenJ one onotber to tbe trutb onJ recommenJ one onotber to
potience". foi the suffeiings, the haims, the injuiies foi which one may encountei in Allah's
cause uuiing teaching Islam, oi uuiing Iihau.

Allah, the Nost Nighty anu Nost Nagnificent says, "Wol-Asr". Allah sweais by Al-Asi. It is saiu
that Al-Asi iefeis to the enu of the uay, anu that Salatul Asi is calleu anu iefeiieu to as the
"Niu-0ne" meaning "Al-0staa". It also means "The Best" as the Piophet sollollobu olovbe wo
sollom iefeiieu to it. Ee sollollobu olovbe wo sollom nomeJ Solotul Asr os Al-IuJlo meoninq tbe
best. this is one saying.

The seconu saying is that Asi means the time, anu this is the coiiect meaning, Allah, the Nost
Nighty anu Nost Nagnificent makes an oath by time. Why. Because of what takes place in it
fiom the changes of situations anu ciicumstances anu tuining of affaiis, anu the tuining of the
uays amongst mankinu anu so foith fiom what is witness in oui times, anu what is iefeiieu to
in the past. Thus, Al-Asi is the time, which people live. Anu these times uiffei in teims of theii
uifficulties oi ease, uiffei as to whethei they aie peace oi wais, anu uiffei as to whethei
people theie in healthy life oi in sickness, anu people uiffei theie in as to iighteous ueeus anu
as to evil ueeus.

All of these things aie known, Allah, the Nighty anu Exalteu makes an oath by that, by the time
that what. That "verilv. mon is in loss". man heie iefeis to mankinu. The meaning theiefoie of
the veise, that Allah, the Nighty anu Exalteu sweais that man's affaiis, situations,
ciicumstances, aie in loss, in all of his affaiis, in this life anu in the heieaftei, except those
whom Allah, the Nighty anu Exalteu excluueu.

Anu who aie they. "Fxcept tbose wbo believe", so the fiist attiibute is that they believe. They
aie believeis, so faith anu emaan not mixeu with uoubt oi hesitation, this is the emaan (faith),
which the Piophet sollollobu olovbe wo sollom uesciibeu in his iesponse to Iibiael olovbes
solom when he askeu him about faith, he saiu that vou believe in Allob. onJ Eis onqels. onJ Eis
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Books. onJ Eis Hessenqers. onJ tbe lost Bov. onJ tbot vou believe in tbe pre-Jecree. its qooJ onJ
its boJ.

The explanation of this gieat hauith is lengthy anu in fact it was explaineu on seveial
occasions so those who believe in these six funuamental matteis, these aie the pillais, those
who believe aie the believeis. Bowevei, the belief must be ceitain not mixeu with any kinu of
uoubt oi hesitation, that you believe in these matteis as if you see them by youi own eyes, anu
people in this iespect aie uiviueu into thiee categoiies:
"
0$<"F+&1' is the believei with sinceie faith without hesitation oi uoubt, puie faith
0$<"#<7%.B is a kafii, a uisbelievei, anu a ueniei
0$<"0$+&B is a hesitant (mutaiauueu)

Anu the saveu one fiom these thiee categoiies is the fiist one who believes without hesitation,
believes in the existence of Allah, in Bis Loiuship, in Bis uivinity (Woiship) anu Bis Names
anu Attiibutes.

Anu believes in the angels anu they aie a woilu of the unseen. Allah cieateu them fiom light,
anu assigneu to them tasks, as some of it is known anu some of it is unknown.

! Iibiael olovbes solom is tiusteu with the ievelation, biinging it fiom Allah, Azza wa Ial to
the piophets anu the messengeis
! Anu Nikhael olovbes solom is tiusteu with iain anu vegetation, all that is ielateu to iain
anu all that is ielateu to vegetation.
! Anu Isiafeel olovbes solom is entiusteu with the blowing of the tiumpet
! Anu Nalik olovbes solom is the keepei of the fiie of Bell
! Anu Riuwaan olovbes solom is entiusteu with paiauise

Anu fiom the angels theie aie those whom we know of theii names, anu theie aie those
whom we uon't know of theii names. Anu it came in the hauith fiom tbe Propbet sollollobu
olovbe wo sollom. tbot tbere is no ploce in beoven tbot con be occupieJ bv four finqers except
tbot tbere is on onqel stonJinq before Allob. Azzo wo Iol or in Ruku {bowinq posture) or in
prostrotion.

Also we believe in the Books, which Allah, subbonobu toolo hau sent uown upon the
Nessengeis olovbimus solotu ossolom.

We believe in the messengeis whom Allah tolu us about, we believe in them in peison anu we
believe in those whom Allah uiu not tell us about, we believe in that in geneial, because Allah
uiu not tell us all of theii names, Allah saiu, "AnJ. inJeeJ We bove sent Hessenqers before vou {0
HubommoJ [sol-Allbu 'olovbi wo sollom]). of some of tbem We bove reloteJ to vou tbeir storv.
AnJ of some We bove not reloteJ to vou tbeir storv." [Surob Al-6boofir 40:78]

Anu we believe in the Last Bay, the Bay of Resuiiection when mankinu will be iesuiiecteu
fiom theii giaves foi iecompense anu they will be iesuiiecteu as beai feet, no clothes on,
unciicumciseu, anu having no wealth. They will be gatheieu like that, anu wben tbe Propbet
sollollobu olovbe wo sollom spoke tbot tbev will come nokeJ. Avsbo roJi Allobu onbo soiJ. "0
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Hessenqer of Allob! Hen onJ women lookinq ot eocb otber?" So. tbe Propbet sollollobu olovbe
wo sollom soiJ. "Tbe motter. tbe offoir is mucb qreoter tbon tbot". meaning it is much gieatei
than looking at each othei, because eveiyone is busy with his own self.

Shaykhul Islam Ibn Taymiyah saiu, "Anu fiom the belief in the Last Bay is believing in all that
which the Piophet sollollobu olovbe wo sollom tolu us about what will occui aftei ueath, so we
must believe in the affliction anu in the tiail of the giave, the test, which the ueau peison will
ieceive once he is buiieu anu his company leaves him, theie two angels will come, anu ask
him, who is youi Loiu, anu what is youi Been, anu who is youi Piophet."

We believe also that the giave is eithei a gaiuen of bliss fiom paiauise oi a uitch fiom the
uitches of fiie of hell, meaning theie is toiment oi iewaiu.

We also believe in paiauise anu in hell, anu all that is ielateu to the Last Bay, all of this is
incluueu in oui saying, "We believe in Allah, anu in the Last Bay."

Anu we believe in Alqaui (The pie-ueciee), the pieoiuainment of Allah, this means we must
believe that Allah, Azzo wo Iol pieoiuaineu eveiything in uue measuies anu this is when we
know that wben Ee creoteJ tbe pen. Ee commonJeJ tbe pen onJ soiJ. "Write". tbe pen soiJ.
"Wbot sboulJ l write?" Ee soiJ. "Write evervtbinq tbot will toke ploce until tbe Jov of
resurrection."

So in that houi, eveiything that will take place until the uay of iesuiiection is alieauy wiitten,
So theiefoie, when Allah says in this suiah, "Fxcept tbose wbo believe". this compiises believe
in these six pillais, which the Nessengei of Allah sollollobu olovbe wo sollom claiifieu. So this
is the fiist uesciiption, quality of the people whom Allah excluueu as being not in loss. Fiist is
having faith anu fiim belief.

Seconu is, "AnJ Joes riqbteous JeeJs", those who caiiy on by uoing iighteous ueeus fiom salah,
zaakah, siyam, anu hajj, anu goou tieatment to paients, anu keeping ties of kinship, anu so
foith fiom the iighteous ueeus. So they uon't only iestiict faith to that which is in the heait
but iathei they act accoiuingly.

The iighteous ueeus compiise two matteis:

;2)6<&"L.<V Sinceiity to Allah
;2)6<&"0O%V Following the Nessengei sollollobu olovbe wo sollom

That is because the ueeu, if they aie not sinceie anu puie, then they aie iejecteu, Allah saiu in
the hauith Al-0uusi, "l om tbe one wbo Joes not stonJ in neeJ of o portner. onvone wbo octs or
Joes onv JeeJ oscribinq portners tbere in witb me. in tbot JeeJ tben l will leove bim onJ bis
sbirk." So if someone stanus to piay, showing off people oi gives chaiity showing off as well oi
seeks knowleuge to show off, oi keeps ties of kinship to show off anu so foith, then these
ueeus aie iejecteu, although they maybe iighteous in the appeaiance.

Similaily, the following (of the Nessengei sollollobu olovbe wo sollom), if you uo something,
which the Nessengei sollollobu olovbe wo sollom uiu not uo, anu you take it as means of
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neainess to Allah, even though you maybe sinceie, but it will not be accepteu fiom you,
because the Piophet sollollobu olovbe wos sollom saiu, "Anvone wbo Joes on oction. wbicb is
not in occorJonce witb our commonJs tben it will be reiecteJ."

So the iighteous ueeu is the one that compiises both the sinceiity to Allah anu following of the
Nessengei sollollobu olovbe wo sollom.

The thiiu quality of those whom Allah excluueu, Allah says uesciibing them, "AnJ recommenJ
one onotber to tbe trutb". So they will iecommenu one anothei to the tiuth, anu what is the
tiuth. The tiuth is the ievelation (shai'Sa).

So they will iecommenu one anothei to the tiuth. If he sees him (someone) neglectful
conceining an obligatoiy mattei, he will ieminu him, oi if he sees him inuulgeu in uoing
haiam, also he will iecommenu him to the tiuth. Be will tell him, "0 my biothei! Caiiy on anu
uo youi obligatoiy act", anu if he sees him uoing haiam, he will tell him, "0 my biothei!
Restiain anu iefiain fiom uoing haiam".

So they uon't limit iighteousness to themselves, but they tiy to benefit otheis. So they benefit
themselves anu they benefit otheis by iecommenuing the shai'Sa (ievelation) to otheis.

The foith quality, Allah says about them, "AnJ recommenJ one onotber to potience" foi the
suffeiings, haims anu injuiies etc.. So patience anu patience is iefiaining the self fiom uoing
that which it shoulu not uo, which is not fitting to uo, anu the people of knowleuge uiviueu the
patience into thiee categoiies:

G4 Patience foi caiiying on the obeuience to Allah
H4 Patience to iefiain fiom the unlawful, which Allah uecieeu to be unlawful
I4 Patience upon the calamity, which may befall someone

Conceining the fiist one, the patience on obeuience, we see many people foi example aie lazy
when it comes to peifoiming the salah in congiegation. You uon't see them going to the
Nasjiu. Be says, "I will piay at home", anu that means, "I hau manifesteu what is obligatoiy
upon me", so he becomes lazy. So we tell him, "0 my biothei! Refiain youiself anu be patent
anu incite youiself to piay with the congiegation."

Theie aie also many people when they see that the amount of theii zaakah, they consiuei it be
too much, they aie giving too much, then they become kinu of hesitant anu misei anu so foith.
We tell him, "uive this money, incite youiself to caiiy on the uuty of zaakah", anu similaily
with all the actions of woiship. They aie as Allah uesciibeu them, "AnJ seek belp in potience
onJ As-Solt {tbe provers) onJ trulv. it is extremelv beovv onJ borJ except for Al-Kbsbi'n [i.e.
tbe true believers in Allb - tbose wbo obev Allb witb full submission. feor mucb from Eis
punisbment. onJ believe in Eis Promise {PoroJise) onJ in Eis Worninqs {Eell)]." [Surob Al-
Boqorob 2:4S] They aie as Allah uesciibeu the woiship of salah in this veise, the iest of the
woiship aie like the same.

You see many people, you finu that woiship is extiemely haiu upon them, so they shoulu be
iecommenueu anu auviseu to be patient on caiiying on the acts of obeuience anu similaily
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patience to iefiain fiom sin. You see foi example people aie uiiven to eain oi they uiive
themselves to eain unlawful things eithei thiough ushaiy, oi ueception, anu the like. So we
say, "0 my biothei! Be patient, uon't ueal in ways that aie haiam". You see many people aie
afflicteu with the sin of looking at women, you see them on the stieet whenevei any woman
passes by he oi they will follow hei with theii eyes, with theii sight. So we say, "0 my biothei!
Refiain youiself anu be patient anu leave this unlawful mattei".

Anu also they iecommenu one anothei conceining the aquai, the pieoiuainments of Allah. A
peison maybe afflicteu by a sickness, oi by losing some of his wealth, oi by losing some
beloveu ones, so you see him in a state of uiscontent, anu pain. So now they iecommenu one
anothei saying, "0 my biothei! Be patient, this is a mattei pieoiuaineu anu acting in this way
uoes not avail you, anu uoes not benefit you, anu to continue to gieave uoes not lift the
gieave". Someone toucheu anu test by ueath of his son, we say, "0 my biothei! Be patient,
think as if this son of youis was not boin, then as the Nessengei sollollobu olovbe wo sollom
saiu to one of his uaughtei, verilv. to Allob belonqs tbot wbicb Ee took. onJ to Eim belonqs
wbotever be qives. onJ evervtbinq is witb Eim pre-orJoineJ for o certoin time. for on oppointeJ
term. tben commonJ ber to be potient. onJ to seek tbe reworJ {from Allob)."All the matteis
belong to Allah, if Allah takes that which Be posses, then how come you complain iegaiuing
that which Allah took.

If it is saiu, which of these thiee types is haiuei on one's self. The answei is this uepenus. Foi
some people, it is heavy upon them to caiiy on the obeuience, extiemely heavy. 0theis just
the opposite, obeuience is easy. Bowevei, abanuoning the sin is veiy uifficult, veiy veiy
uifficult. Some people, it is ease foi them to caiiy obeuience anu be patient on that anu also on
abanuoning the sin but uoes not in anyway baie the calamities that may befall him. In fact, he
coulu ieach a stage, wheie he may exit the folu of Islam, we seek iefuge in Allah because of
this, as Allah uesciibeu, "AnJ omonq monkinJ is be wbo worsbips Allb os it were upon tbe eJqe
{i.e. in Joubt): if qooJ befolls bim. be is content tberewitb; but if o triol befolls bim be turns bock
on bis foce {i.e. reverts to Jisbelief ofter embrocinq lslm). Ee loses botb tbis worlJ onJ tbe
Eereofter. Tbot is tbe eviJent loss." [Surob Al-Eoii 22:11]

So we take fiom this suiah that Allah affiimeu in this oath that man is inueeu, all chiluien of
Auam aie in loss. They aie enciicleu by loss except those who aie qualifieu with these foui
qualities: fiim emaan, iighteous ueeus, iecommenuing one anothei with the tiuth, anu
iecommenuing one anothei with the patience.

Imam Ash-Shafi'ee saiu, "If Allah uiu not senu upon Bis slaves a pioof except this suiah, then it
woulu suffice them," meaning it woulu be sufficient as an aumonition anu an incitement to
stick to faith, iighteousness, to call to Allah, anu to be patient on that. It uoes not mean that
Imam Ash-Shafi'ee meant that this suiah is sufficient foi the cieation in all the matteis of
Shaii'ah. Rathei, it is sufficient as an aumonition because eveiy sensible peison if he knows
that he is in loss except that he will qualify himself with these attiibutes, the foui attiibutes.
So he will exeit his effoit to the best of his ability to be qualifieu with these foui qualities, anu
to iiu himself fiom the loss. We ask Allah to make us fiom the successful winneis.


Reference: TronscribeJ from tbe ouJio lecture of Sbovkb Soleb os Soleb from bis ouJio closs of "Tofsir of Surob Al-Asr" wbile
exploininq tbe book. "lmportont lessons for tbe 0mmob" of Sbovkb lbn Booz