INTRODUCTION TO SURAH AL-ASR
Surah Al-Asr was revealed in Mecca in the 13th in the descent order. Although the surah consists of three verses, it contains a summary of the message of the Qur’an. Surah Al-Asr, which explains the basic principles that will enable individuals and societies to be happy in every age in the most concise way, is, so to speak, a prescription for salvation from personal and social crises.
13 / SURAH AL-ASR
Meaning of the Verses
1-3Condition of the humanity in the age you live is the evidence that, all people are definitely in absolute loss, damage, depression, agony except for those who believe, do amendatory deeds, advise each other the truth; make it primary task/remind each other, advice each other patience; make it primary task/remind each other.
Analysis of Verses
Verse 1:
Condition of the humanity in the age you live is the evidence that
In Surah Al-Fajr, which was analyzed earlier, it was stated that the things that Allah swears by have astonishing features for the people of intellect and perception, and that He draws attention to these features with the oath. In Surah Al-Asr, the subject that Allah draws attention to with His oath is “عصر Al-Asr”, to which He refers.
The word “عصصر Al-Asr” can be used as both a noun and an infinitive, and can have different meanings depending on the way it is used.
When it is used as a noun, it has various meanings such as “time, age, century, dehr [long time], day and night, the two sides of the day before and after the sunset called ‘ğadâd’ and ‘asiy’, the time of afternoon until the sun turns red, tribe-clan, rain”.[1]
When used as an infinitive, it means “to confine, to forbid, to tax, to squeeze out the juice”.[2]
Experts on the Qur’an have given many different interpretations of the word “Al-Asr”, including all of these meanings.
We believe that it is more appropriate to give the word “Al-Asr” the meaning of “century”. When trying to understand the verse, the meaning of “afternoon” should be preferred and it should be considered as an allusion to the last remaining period of human life after the age of maturity, just as a teacher reminds his students of the short time remaining towards the end of an exam.
If this meaning of the word “Al-Asr” is taken as a basis and the definite article “ال al” in front of the word is taken in the sense of “ahd” [the present time], the verse can be interpreted as follows:
“By the century/age in which you live…” or
“Look at this century in which you live, pay attention, and you will see…”
Verse 2:
all people are definitely in absolute loss, damage, depression,
The definite article “ال al”, which is found in front of the word “عصر Al-Asr” in the first verse, is found in front of the word “man” in this verse. However, due to the exception at the end of the sentence, the preposition, which we discussed above with the meaning of “ahd”, is accepted here with the meaning of “istiğrak” and the word “human” in the singular form in the verse is translated as “all human beings”.
The word “خسر husr” in the verse is translated as “frustration/loss/loss” since it means “to lose instead of gaining, to lose capital, to fall into longing and deprivation[3]” and thus both meanings of the word are emphasized. Since the word is used without the definite article “ال al”, it should be understood by considering that the loss/damage suffered is not specific to a single issue but is/will be realized in more than one issue and its dimensions are/will be very large.
Verse 3:
agony except for those who believe, do amendatory deeds, advise each other the truth; make it primary task/remind each other, advice each other patience; make it primary task/remind each other.
This verse explains the qualities that will prevent people from being in loss and states that those who possess these qualities will be exempted from the calamity mentioned in the second verse. These qualities are as follows:
Believing
According to the verse, those who will be saved from loss and harm are those who believe. Since faith is “believing in Allah and in the truth of what He has revealed,” the concept of faith in this verse does not require an overly broad explanation; the boundaries set by the principles outlined from the first Surah to this one are sufficient. In summary, “believers” refers to “those who have faith in the principles, knowledge, and revelations conveyed in the verses revealed so far and who hold firmly to this faith.”
As is well known, the foundational thesis of the Qur’an is the principle of tawheed, the essence of Islam. This principle entails believing in the entirety of the religion and putting all of its principles into practice. Therefore, the belief in tawheed stands as the ultimate value, giving meaning to human behavior and forming the basis of sound character and a virtuous life. Accordingly, the concept of faith must be studied comprehensively in light of all Qur’anic verses and, above all, practiced without shirk. Since the Qur’an and Allah alone define the parameters of faith, it is appropriate to understand the boundaries of faith here through the verses revealed up to this point.
Doing the righteous deeds
The phrase we translate as “عملوا الصّلحات those who do righteous deeds” appears in 62 verses throughout the Qur’an. Many translations and commentaries inaccurately render this phrase as “those who do deeds of righteousness.”
Derived from the word “اصلاح Islah,” meaning “to correct,” “salihat” implies the act of mending what is broken, repairing, and working toward correction. “Doing righteous deeds,” therefore, means engaging in actions that restore and rectify.
The Qur’an has used a single word to describe those who are engaged in the correction of corruption and called them “muslih” (al-Baqara 11, 220; Al-A’raf 56, 85, 170; Hud 117 and Al-Qasas 19).
On the other hand, the Qur’an distinguishes “recommending truth and patience” in this verse from the salihat mentioned in verse 277 of Surah al-Baqara, the “performing Salat and giving zakat” in the same verse of al-Baqara, and the “modesty and submission to Allah from the heart” in verse 23 of Surah al-Hud. By mentioning these acts separately, the Qur’an indicates that good deeds such as “recommending truth and patience,” “practicing Salat and paying zakat,” and “submitting to Allah with decency and heartfelt submission” are not regarded as salihat.
Taking these distinctions into account, we can conclude that salihat does not encompass simply performing Salat, fasting, or giving zakat. Rather, it includes practicing Salat through exhortation, encouraging others to pay zakat, and motivating those who do not fast to observe fasting. Extending this concept to a societal level, salihat involves efforts to rectify all forms of corruption within judicial, administrative, political, economic, and similar domains, relevant to the current time and place.
In this regard, the distinction between general good deeds and salihat—meaning “acts aimed at correction or improvement that may not always be outwardly apparent”—must be clearly understood. Our Lord underscores this difference by promising Paradise as a reward for salihat (Al-An’am 160) while giving tenfold rewards for each good deed (Al-Baqara 25, 82; Nisa 57, 122, 124; Hud 23, Ibrahim 23, Al-Kahf 107, and other verses).
Advising the Haqq
The word “حقّ Haqq,” which appears 285 times in the Qur’an, has different meanings when used as a noun, infinitive, or adjective. It often refers to “conformity and correspondence.”
“Haqq” represents that which is true and unchanging, undeniable by reason; it is true, accurate, suitable for purpose, and aligned with what is desired. Allah, who is real and unchanging in every time and place, embodies the true Haqq. Revelations from Him are also “truth.” The Prophets He sent, the religion of Islam, all its rules (the Qur’an), and news of the religion (death, judgment, heaven, hell…) are also “Haqq.”
The concept of “truth” has various forms, such as “the truth of Allah,” “the truth of mankind,” or “the shared truth of Allah and mankind,” as defined by Allah. However, the “truth” in this verse relates specifically to faith.
The phrase “recommending the Haqq” implies a social dimension, meaning that it concerns both society and individuals. Believers must actively counter falsehood with truth. Falsehood represents that which is baseless, empty, unreal, inconsistent, or invalid when compared to truth. Every member of society must not only embody truth, righteousness, and justice but also encourage it in others. This is an obligation, as many obstacles—such as ego desires, self-interest, oppression, imitation of others, ignorance—hinder embracing truth.
This verse calls upon Muslims, who are primarily responsible for their own actions in following Allah’s commands and avoiding His prohibitions, to abandon a spirit of “nonchalance” or “project mentality.”
Muslims should strive to uphold truth and prevent falsehood, particularly within their families and the people around them. By advising, reminding, and encouraging each other, society achieves unity of purpose and goal, creating a shared sense of responsibility. This leads to personal efforts uniting into social efforts, and a society formed by individuals dedicated to these values will strengthen in every area. Islam, being the truth itself, desires a society that is interconnected, mutually supportive, and dedicated to offering sound advice. Without this spirit, a society cannot avoid disappointment or loss. This mutual commitment is the only way to safeguard a society from moral decline and collapse.
For Muslims, advising each other on the truth is essential. Recommending the truth means constantly reminding others of it, encouraging truth-based actions, and making compliance with truth a shared societal goal. A society where individuals mutually advise on truth is one that resolves many of its issues, as shared responsibility is deeply ingrained. Each person realizes they are not alone in upholding the right. In such a society, personal goals align with the common goal of living by and supporting the truth. Individuals take pride in belonging to such a society, where mutual support and guidance are strong.
The Qur’anic verses on atonement highlight an important principle of collective support, similar to group therapy or group rehabilitation. This approach is widely used both locally and globally in the fight against societal issues like alcohol, drug, and gambling addiction.
GROUP THERAPY
Group therapy is a method that fosters interaction among individuals facing similar challenges in a supportive environment. Within this setting, participants with common issues can share their experiences, provide mutual motivation, and exchange perspectives. The group environment also offers time for members to consider how to incorporate what they have learned into their everyday lives, serving as a rehearsal for their return to life outside the group.
THE IMPORTANCE OF GROUP REHABILITATION
Group rehabilitation highlights the value of self-realization through relationships. Individuals gain a clearer understanding of themselves when interacting with others. In the group, members begin to display their authentic personalities, complete with strengths and weaknesses. As communication increases, so does the sharing. This increased sharing sparks the desire to take on responsibility, and individuals who assume responsibility often find it easier to face their challenges.
With guidance from experts, group members support each other by exploring the root causes of their problems and promoting healthier behaviors.
Collective rehabilitation is crucial, as it not only facilitates the individual’s reintegration into society but also helps to address and reduce these issues at a societal level. This method prevents the inefficiencies, delays, and resource losses that are sometimes seen in individual efforts.
BENEFITS OF GROUP THERAPY
– Those with social inhibitions overcome them within the group, providing a sense of belonging and acceptance.
– Social skills are developed and adaptation to society is easier.
– Seeing that others have the same problem normalizes the problems and gives hope for a solution.
– Problems shared in the group encourage participants to share their problems.
– Sharing problems with other members of the group increases awareness of one’s own behavior.
– Listening to different perspectives gives the idea that there is more than one way to address problems.
– The feeling of helping others increases self-confidence.
These verses actually point to a dire threat. This is the threat that if what is suggested is not done, all of humanity will suffer loss. However, our Lord, who has taught us the right path, has also shown us how we can avoid the catastrophe He has threatened us with and has advised us to advise the truth.
Finally, the following should never be forgotten in this regard: Those who are personally on the “truth” cannot remain on the “truth” themselves if they are bystanders to the corruption of society. As a natural consequence, they will not be saved from loss.
Advising Patience
In discussing “صبر sabr” (patience), it is essential to recall the analysis from Surah al-Qalam, where patience was explained as a resolute commitment to the path outlined by reason and faith. In its true sense, patience is not passive endurance or silent suffering but a form of active struggle. This distinction is crucial; patience involves strength and determination, not stagnation. The idea of merely “enduring fate” or submitting to humiliation without response is a misunderstanding of patience as taught in the Qur’an.
146There were many prophets, with whom many soldiers of Allah fought; they did not weaken, corrupt and give in because of what afflicted them in the path of Allah. And Allah likes those who are steadfast.
147All they said was: “O our Rabb! Forgive our sins and our transgressions in our affairs and set our feet firm, help us against the infidels; those who consciously deny Your divinity and the fact that You are Rabb!”.
148For this reason, Allah gave them the reward of this world and the good reward of Akhirat [Afterlife]. And Allah likes those who do good deeds, amend.
(Al-i Imran/ 146-148)
In the Qur’anic sense, “sabr” refers not only to bearing hardships but to persisting through them with the goal of overcoming adversity. Therefore, patience is a state of active engagement and full vitality.
From this perspective, “advising patience” means supporting and encouraging those who encounter hardship and injustice to stand up and fight against these challenges. As with the recommendation of truth, individual efforts alone are not sufficient to prevent disappointment and loss; collective support within a community is necessary. The Qur’an’s emphasis on “encouragement” highlights the importance of nurturing this unity. Social unity and resilience are best fostered not through rigid commands and prohibitions, but through advice, reminders, and encouragement that activate social dynamics. These methods serve to direct society towards shared goals and promote mutual responsibility.
For someone who feels powerless in the face of injustice, encouragement from others provides reassurance and the confidence that they are not alone in their struggle. This encouragement fortifies both the individual and society. A society united in its commitment to truth and resilience against adversity is more likely to avoid the frustration and loss mentioned in the Surah.
The principles commanded to believers in Surah Al-Asr are not only essential for spiritual well-being but also serve as foundations for material prosperity. In the early twenty-first century, the foundations of wealth and prosperity include adherence to core moral values, honesty, responsibility, respect for laws and the rights of others, diligence, belief in saving and investment, self-discipline, and punctuality. These values, derived from thorough research, mirror the principles established in the Qur’an centuries ago.
Upcoming Surahs will provide concrete examples of those who embody these principles, as well as those who fail to, further illustrating the teachings of Surah Al-Asr.
Allah is the one who knows best
[1] (Lisan al Arab, article “a s r”)
[2] (Lisan al Arab, article “a s r”)
[3] (Lisan al Arab, article “h s r”)