The Way to Salvation In the Light of Surah Al-Asr By Dr. Israr Ahmad

In the name of Allah, Most Gracious, Most Merciful. 

1. By (the Token of) Time (through the Ages), 

2. Verily Men are In a state of loss, 

3. Except those who have Faith,  And do righteous deeds,  And join together  In the mutual teaching  Of Truth, and of  Patience and Constancy.

THE WAY TO SALVATION IN THE LIGHT OF

 SURAH AL-’ASR

SURAH AL-’ASR, a very early Makkan surah is one of the shortest surahs of the Quran. The words used in this surah are also commonly used in Urdu and are familiar to those who have a fair knowledge of this language. This is why a sketchy meaning of the surah is grasped without much difficulty by every Urdu-knowing individual. But studied and pondered over at a deeper level, this Surah opens up a treasure house of knowledge and wisdom.

As a matter of fact, there is a striking analogy between this surah and Surah Al-Ikhlas. Surah Al-’Asr sums up in a few concise words the way and practical guidance that leads to eternal success and salvation just as Surah Al-Ikhlas delineates in a few words the nature and unity of Godhood in Islam. Though very short and compact, both of these surahs are extremely rich in meaning relating to their respective themes. On this ground Maulana Hamid-ud-Din Farahi has categorized Surah Al-’Asr as an aphorism of great wisdom, whereas lmam Al-Sha’feii maintained that a deep and thoughtful study of this surah alone provides adequate guidance for attaining one’s salvation.

This surah is composed of three verses. The second verse is of central importance in meaning and significance. This verse expresses the painful and tragic state of man generally, a state of loss and deprivation. The evidence for this is presented in the first verse, in the form of an oath or adjuration. The third verse of the surah carves out an exception from the general condition of man laid down in the second verse.

In this way, this surah is clearly divided into two parts. Its first part ‘By fleeting time, verily man is doomed (or destined) to loss and ruin’—consists of a statement and its proof and as such is of immense philosophical significance, whereas the second part of the surah —‘Save those who believe, and do righteous deeds, and unite for the sake of truth and steadfastness’—is of utmost practical importance, giving the essential requirements and conditions of a successful life, a precise but nevertheless complete and comprehensive elucidation of the ‘right path’.

BIG IMPACT

It is not my aim to write down, in the following pages, an exegetical explanation of this surah, firstly because this venture calls for greater scholarship and deeper insight than I can claim and, secondly, because in my opinion Maulana Hameed-ud-Din Farahi has already done full justice to the elucidation and exposition of the profound meaning of this surah. In the following discussion an attempt has been made merely at explaining some general principles of the surah and, in particular, some crucial points of its second part so that a detailed and synoptic view of the obligations and duties that Islam enjoins upon us is put in bold relief.

If we look at this surah as a whole, we realize that the note of warning and admonition is muchmore pronounced than the conditions for hope given at the end. Firstly, its very opening statement produces a big impact on the reader. The words ‘By (the token of) time, verily man is in a state of loss even if considered only in their vocal effect, are capable of giving a big jolt and arousing the listener from his slumber. A full realization of its meaning must produce a still more potent effect. 

Secondly; the statement, ‘Verily man is doomed to failure’, has been laid down as an all compassing and categorical assertion. On the other hand, the verse starting with the words, ‘except those who have faith. . .‘ grants an exception to the general statement. This is tantamount to saying that whereas the loss or doom of man is almost a universal truth, salvation is an exception to be achieved by only a few.

A statement very similar to this has been made in Surah At-Teen (XCV). The verse of this surah,“Then we reduced him to the lowest of the low” describes the depraved condition of mankind as a whole, while the next part of this verse‘Save those who believe and do good deeds’ marks out the persons saved from the state of depravity.

But in Surah At-Teen two optimistic points have been made to lighten the note of warning. One, prior to, “Then we reduced him to the lowest of the low” a re-assurance of the primordial goodness of man has been given in these words:

“Surely we created man in the best of moulds”. Two, immediately after the words ,“Save those who believe and do good deeds” a heart-warming promise of eternal salvation has been made in the same verse, ‘and theirs is a reward unfailing’. In Surah AI-’Asr, on the contrary, not only there is no reassurance of man’s creation ‘in the best of moulds’, but also it lacks a positive promise of an ‘unfailing reward’. It ends with a mere statement of the possibility of deliverance from loss and ruin. Further, in Surah At-Teen only two conditions have been laid that exempt one from falling into a depraved state i.e., belief and good deeds, Surah Al-‘Asr demands for the exemption from universal ruin, in addition to faith and good deeds, two stringent requirements of faith—exhorting one another to truth and exhorting one another to endurance. A statement of Prophet Jesus is very helpful in understanding a subtle difference in the subject matter of Surah At-Teen and Swift Al-’Asr. In the famous Sermon of the Mount he said:

“Go in through the narrow gate; because broad and spacious is the road leading off into destruction, and many are the ones who go in through it; whereas narrow is the gate and cramped the road leading to life, and few are the ones who find it”

Surah At-Teen and Surah Al-’Asr both contain a reference to the two paths alluded to by Jesus. The main emphasis of Surah Al-’Asr is on that broad path which the large majority of humanity is treading in its blind worship of carnal desires, gratification of sex and hunger, belief in ”wishful thinking” and polluted traditions and unauthentic existence, coming nearer every moment to a dreadful end of an eternal doom. On the contrary, the light of Surah At-Teen is converging on the other type of path, which, though narrow and followed by a handful of men, ultimately leads to ‘openness’ and eternal success and well being.

When a thoughtful and sensitive person would think in the light of Surah A/-’Asr about the wretched plight of so many and visualize the doom they shall meet, he may well be overwhelmed by a deep sense of dejection and hopelessness. It is just possible that he might lose faith in the natural and primordial goodness of man. In the darkness of this stark pessimism, Surah At-Teen appears as a shining ray of hope and confidence. In its light we have a glimpse of some pious and saintly persons following the right path, and also the evidence of man’s natural and original goodness and his potential for the pinnacle of excellence. And this quells the darkness of pessimism, giving a man self-confidence and hope about his future.

The universal truth, “Verily man is doomed” has been supported by the equally comprehensive evidence, ‘By (the token of time’. This is so because the substantive proposition and its evidence are both almost universal and open to common observation. On the other hand, the rather little known truth expressed in the verse ‘Surely we created man in the best of moulds’ has been instantiated by a few holy persons who walked under the ‘fig and olive trees’, or conversed with the Lord on the Mount of Sinai, or were witness to the spiritual greatness of man in the City of Security.

The thundering call of ‘By (the token of) time’ jolts the mind of a sensitive and thoughtful person out of absorption in his petty personal involvements, and presents to him the vast panorama of world history as unfolded in time. The primary purpose of this adjuration, therefore, is to make the reader ponder over the deeper meaning and value of the vicissitudes of world history.

The truth of the matter is that complete preoccupation with the demands of his immediate environments and personal problems is a manifestation of man’s intellectual bankruptcy. In this way the entire expanse of his conscious being is often confined to these demands, and he is rendered incapable of any intuitive illumination emanating from his inner-most self or comprehension of the astounding signs (‘ayat’ in Quranic terminology) present throughout the universe. Very insignificant and minor issues of daily life are blown quite out of proportion, and he exhausts all his time and energy in struggling for trifles and petty desires. The Holy Quran has delineated two ways that help a person in coming out of this mental and psychological confinement. First, the way of attaining the ultimate truth through a deep soul-searching, a listening to the affirmations of one’s inner self. Second, the way of reflecting and meditating on the signs found in the cosmos and the clear testimonies provided by history. The contents of Surah Al‘Asr guide us to this latter way.

It is only due to sheer negligence or insensitivity that we take time to be something static. On the contrary, everything, which exists today in the world, will perish before long. Similarly, human beings who are busy now in managing the manifold activities of a full life, will in a matter of few years yield place to other generations. The fleeting passage of time is itself a warning to unmindful persons and should be sufficient to bring home to them that they and all their worldly pursuits will shortly come to an end. Our short lease of life is expiring rapidly, and after a little while we will disappear in the mist of past.

CHANGES

Time is the greatest teacher and mentor of man. It is labeled in oriental lore as “Falak-i-Peer” (the old heaven). In the bosom of time are contained tremendous accounts of nations’ rise and fall which can be of great significance and value for people living now on earth. This planet has seen hundreds of nations in the past, rising slowly towards eminence, consolidating their power for sometime and then degenerating and falling into oblivion. How many nations took shape, reached their climax and then vanished without a trace! Dozens of civilizations saw the light of day and, after touching the summit of success and fame, decayed and were annihilated. Billions and billions of human beings were born into this world and after having passed through the stages of adolescence, youth, and old age, returned to dust.

Thousands built big empires by means of massive military campaigns and conquests, some even went to the extent of claiming divine and god-like status for themselves, and ordered their subordinates to worship them. But at last they were all drowned in the ocean of time.

The great historical episodes, alluded to by the Quran in the brief ‘By (the token of) time’ were studied and expounded in great depth and detail by scholars and commentators of the Holy Book. This particular attempt towards understanding the meaning of the Quran assumed the status of a separate branch of Quranic studies and was termed by Shah Waliullah of Delhi (RA) as ‘Tazkeer bi Ayyamillah’ which means reminding or instructing the reader of the Book by means of recounting the moral lessons inherent in the events of past history.

The Quranic verse, ‘Verily men are in a state of loss’, epitomizes the undeniable tragedy to which relics of history spread all around the world bear witness. The real bitterness of this tragic fact will however be experienced only in the life Hereafter. It is something to be commended that very few persons have been gifted with a really keen and sensitive heart, otherwise thousands of men like Buddha, at the sight of mankind’s misery and exceedingly unhappy plight, might have turned their back on worldly pleasures and gone into ascetic hide-outs. On examining rather critically and attentively the human condition, one will come to realize that inspite of hard labour all day long, millions of the unprivileged classes do not even get an adequate meal. There are tens of thousands of people who see their relatives and dear ones dying before their eyes but cannot afford a spoonful of medicine that might help in curing the disease. An unaccountable number of human beings do not possess even the bare minimum of clothing and shelter. Terrible and heart-rending afflictions are

suffered by many.

Even the bright exterior of the life of men of privilege and wealth only covers up their own tales of woe. Often the travail and suffering of these men are more dreadful than that of the common run of people. Lnspite of having all conceivable luxuries of life, they crave for an anxiety-free moment during the day and for peaceful sleep at night.

In this stage of terrestrial existence the condition of most men is as pitiable as that of animals which are mercilessly forced to carry back-breaking burdens throughout their life. Taking a more judicious view of things, one can say that pangs of psychic anxiety and bouts of spiritual agony suffered by human beings are much greater in intensity than the purely bodily pains which, animals suffer.

But, still worse, man will see the climax of his tragedy when, having experienced all these worldly hardship, grief and afflictions, he will at last be brought before Almighty Allah for the last reckoning of his deeds. The Quran describes this in these words: 

‘O thou man ! Verily thou art ever toiling on towards thy Lord—painfully toiling--but thou

shalt meet Him’ (LXXXIV: 6)

At that crucial moment of great trial man will cry out:

‘Would that I were dust’! The noblest souls of all humanity tremble and quiver at the very thought of that final trial and some men even wish they were like a sparrow chirping on a tree or like a straw of grass (so they might not be called to account for on the day of Judgement).

At that critical moment the reality of the verse ‘Verily, man is in a state of loss’ will become manifest in the highest degree, and the large majority of human beings will say in utter despair: ‘If only my mother had not given birth to me’. As the Quranic verse tells us the most real and obvious loss is the loss met on that Day in the life hereafter.

The last verse of Surah Al-’Asr “save those who believe, do good deeds and exhort one another to uphold the truth and exhort one another to constancy”, delineates the sole means of deliverance from eternal hell-fire. It is, therefore, imperative that we should exercise utmost diligence in understanding the full meaning of this verse.

Since this verse is inseparably linked with the preceding one “Verily man is in a state of loss”, it must be studied principally in this context. Both these verses describe most clearly and distinctly the all-important truth that the success of human life depends upon the following: 

1. ‘Iman’ or belief (in the metaphysical tenets of Islam).

2. ‘AmaI-e-Saleh’ or good deeds.

3 ‘Twasi bil-Haq’ or mutual exhortation to truth.

4. ‘Twasi bis-Sabr’ or mutual exhortation to constancy and steadfastness.

DESTRUCTION

Life without fulfilling these four inevitable conditions leads to eternal destruction. However, bright or glittering a man’s worldly success might be, it is no success if he lacks the above four conditions. These verses present a criterion of man’s ultimate triumph and failure which is diametrically opposed to the one prevalent in present day materialistic society. A thorough grasp of the meaning of these verses and a deep conviction of their veracity must necessarily result in a total transvaluation of values regarding life’s aims and achievements. If all that man cherishes most—political power, social status, affluence, availability of resources, high-ranking posts, well established business, shining limousines, and big palatial buildings—are unaccompanied by the above mentioned four conditions; then they must be a preamble to eternal torment.

The only thing that can possibly save a man from everlasting doom is a real transformation of his nature, one which reforms his mind and heart and radically changes his perspective to conform to these four items, which collectively constitute the indispensable minimum requirements of human salvation. And this is only sufficient for the deliverance from destruction and not necessarily enough for the attainment of lofty stations in paradise. The Quran is not the work of a poet who says many things simply for the sake of adding elegance to the composition or under the necessity of rhythm and rhyme, but the word of God Almighty, and each word is precise and full of true wisdom. It contains nothing else but ‘Haqq’ or the truth, not allowing any addition or diminution whatsoever. If we eliminate even a single of the above mentioned stipulations, the responsibility of

the Quran in respect of our salvation stands null and void and it will be sheer self-deception if we consider ourselves as the rightful recipients of the Quranic promise.

TRUTH

It is most unfortunate that, in the present age of religious degeneration and decline, we have become completely ignorant of this truth. A large majority of Muslims today assumes that belief (Iman) is the sole condition of a man’s success on the Day of Judgement, and hence takes belief in a strictly legal sense. Those who are a little more sensible and knowledgeable also take good deeds as an essential requirement in addition. But even a good number of learned religious persons nowadays consider ‘mutual exhortation to truth’ and ‘mutual exhortation to constancy and steadfastness’ as secondary of supererogatory conditions to be fulfilled only by those desirous of exceptionally higher positions in the Hereafter. May people study and ponder over Surah Al‘Asr afresh and get to know with full conviction that the Quran has very clearly and unambiguously made human salvation to depend upon four conditions:

1. Belief.
2. Good deeds.
3. Mutual exhortation to uphold the truth, and
4. Mutual exhortation to constancy.

Let us take another step and concentrate our attention on these four points separately so as to get a better comprehension of their profound meaning. The first most important point that comes out on a closer study is that these four things are not to be compared with the four independent items of, for example, a medical compound but rather they are four stages on the road that leads to salvation, four milestones of one single path of truth. They have within themselves an organic unity, and logically imply each other. True belief (lman) is a prelude to righteous action which itself is a preliminary to mutual teaching of truth(Twasi bill-haqq). And this in turn is a forerunner of mutual teaching of steadfastness (Twasi bis-sabr). Deeply entrenched and rightly-nurtured belief and faith must necessarily blossom into righteous life and conduct. Further, if a true believer lived only for himself, he will not have fulfilled his whole duty. Whatever good he possesses, especially moral and spiritual truth, he must disseminate among his brethren, so that they may also see the truth and stand by it in patient hope and unshaken constancy amidst all the storm and stress of worldly life. An essential consequence of righteous life is the teaching of truth to others and this necessitates uniting together and exhorting one another to patience and endurance in facing the forces of evil.

Reflecting on the reality and pristine nature of faith and belief i.e., ‘Iman~ leaving aside its politico-social aspects and legal or theological controversies, we come to know that faith connotes a particular mode of ones s mind or psyche (nafs or qulb) which is governed by a recognition of the oneness and unity of God, the reality of prophet hood and the life Hereafter. This state of mind reigns over one’s entire being, one’s faculties of head and heart, so that his desires, emotions and actions all harmonize with this knowledge.

In a word, it does away with disunion and duplicity in cognition and volition, and produces, concordance between them. The essence of genuine belief therefore, lies in a complete co-ordination of a man ‘s knowledge of ultimate truths and his will and actions. The real fruit of ‘Iman’ is the tranquility of mind that a believer experiences as a consequence of this harmony. As long as a man’s religious belief remains merely an idea untranslated into action, he will not have attained true belief or ‘Iman~ Summing up his excellent discussion of belief Maulana Hamid-ud-Din Farahi writes:

“Belief or ‘Iman’ refers to a particular mental and spiritual state which rules over a man’s total creed and actions.... it has two pillars : knowledge and action. If we pull down either one of the two, the entire edifice will collapse. A man who is well-versed in theological doctrines such as God’s Providence, and in all the principles and details of Islamic faith, but continues to indulge in sinful and forbidden (haram) activities, he does not have an iota of that belief or ‘Iman’ which alone is creditable in the sight of Allah (SWT).

( Mujmuoe-e-Tafaasire-Farahi Page -350 )

If this is the nature of faith, then righteous action is a corollary, or, if you prefer, an essential consequence of faith and from the absence of righteous deeds and the actual manifestations of belief, one can rightly infer the lack of faith. A Quranic verse describes this situation thus: 

“The desert Arabs say, ‘we have faith’. Say Ye have no faith; but ye (only) say, ‘We have submitted our wills to God’, for not yet has faith entered your hearts. But if ye obey God and his apostle, He will not belittle aught of your deeds for God is Oft- Forgiving, Most Merciful.” (XLI 14). 

Belief (Iman) and righteous deeds are so closely united and inter-twined that the latter can be treated as a sine qua non of the former. Indeed to consider the two as one and the same thing is not wholly unjustified.

Understanding the Quranic term ‘AmaI-i-Saleh’ —righteous or good deeds — requires deep thought and reflection. The Quran includes under this blanket term all its moral and legal teachings, including the laws of individual and social conduct. It also makes an allusion to the fact that the secret of man’s real development and progress lies in performing these very acts. Righteous deeds alone can guarantee the growth of man’s natural capacities and potentialities on the right lines. To quote Maulana Farahi again:

“Almighty Allah has designated good and righteous deeds with the word ‘SaIehat~ This term itself guides us to the great truth that the whole of man’s development and rectitude — be it outward or inner, worldly or spiritual, personal or collective, bodily or intellectual — depends upon good and righteous deeds. Righteous action is life-giving and a source of maturity and enhancement. By means of good deeds alone man can attain those highest stages of development to which he aspires by nature … This point can be put in alternative words thus: Since man is an integral part of the total scheme of universe, only those of his deeds will be righteous which accord with the grand design on which the universe has been fashioned by its Creator”.

TWO SIDES

And so, belief and faith is simply a complete consonance between a man’s true knowledge of the Absolute and his thoughts, ideas, emotions and passions. And righteousness of action is the coordination which human actions should have with the Divine will, the will that animates and sustains the cosmos. Belief and righteous deeds are two aspects or facets of one and the same reality, two sides of a single picture. This is the reason why the Quran usually mentions these two together. There are very few cases in the Quran where belief alone has been mentioned, and even in these cases we can most often, on deeper reflection, discover an implicit reference to the moral and practical obligations that genuine faith must entail.

Let us press our inquiry a step further. It is almost a truism that man is a social animal. There is always an interaction between him and the surrounding social reality. He influences his environment and receives its influence. This can be illustrated by considering an example. Just as fire warms the objects around it while ice freezes what surrounds it, a man’s righteous deeds have a wholesome and ennobling influence upon others. Similarly, immoral actions tend to degrade and disintegrate the world. If evil is rampant in a society, a righteous person must struggle hard to ward off its influence. So mutual exhortation to truth (twasi-biI-haqq) and mutual exhortation to steadfastness (twasi-bis-sabr) must necessarily ensue from true belief (Iman) and righteous deeds. Just as true belief and righteous actions go together, so uniting in truth and in constancy to it are inseparable.

Maulana Farahi elaborates the relation between righteous conduct and mutual exhortation (twasi) in these words:

“Just as ‘lman’ gives rise to righteous deeds, so righteous deeds necessarily give rise to mutual encouragement to truth. This is so quite understandably because a person, whose adherence to the truth can make him endure the worst possible trial and affliction, must consider his knowledge of the truth and fidelity to it as superior to everything else”.

TRUTH

He will not rest content merely with his own love of the truth but rather will also wish to see the whole world adhering to it. Wherever he sees the truth trampled upon and falsehood triumphant, he will be moved tremendously, and try to persuade his fellows to support the truth. This defense of his convictions is a natural and essential consequence of his own sentiment. Therefore, Allah has here mentioned ‘twasi’ (mutual exhortation) as an implication of ‘amal-i-saleh’ (righteous deed). Maulana Farahi has thus explained the literal meaning of the word ‘Truth’ or (Haqq): Truth, though originally it signified anything existent, stable, and fixed , in actual usage has acquired a variety of meanings. It is generally used to mean the following three:

1. Anything the existence or occurrence of which is absolutely sure.
2. Anything rationally proved and accepted.
3. Any moral obligation.

This amply shows that the expression ‘twasi bil-haqq’ (mutual exhortation to truth) covers a wide range of activities starting from the teaching of minor moral duties and the self-evident principles of reason and established facts of the universe, to the highest and most esteemed activity, the propagation and establishment of the religion of truth (Din-aI-Haqq) which Allah (SWT) revealed to the Prophet Muhammad (SAW). Maulana Farahi expressed this very explicitly in a passage:

“This brings out clearly the truth that it is incumbent on Muslims to do righteous deeds in order to fulfill their obligations (to the Almighty). This fulfillment further necessitates that they help each other in executing their religious and moral duties. Since execution of all the duties and obligations laid down by Allah (SWT) is not possible without ‘Khilafat’ (Islamic Government and justice), it is imperative that they strive to establish it”

Now only one step remains to be explored, that mutual exhortation to truth (twasi-bil-haqq) necessarily implies mutual exhortation to constancy (twasi bis-sabr). Self-restraint and constancy is required even in one’s own firm adherence to truth simply because one must exercise self-control in the face of a great many temptations, must curb his sensual appetites, and must face scores of painful disappointments and impediments. At the stage of mutual exhortation to truth (twasi-bilhaqq) much bigger trials of patience and resolution become inevitable. It is a matter of common observation that at times even propagating a minor truth puts a man to severe tests of endurance. Sticking to a right policy is sometimes as difficult as trial by fire

History is replete with instances of torture and wanton injuries inflicted on champions of moral truths. Proclamation and dissemination of the basic truth of man’s life and obligation to God may well require proportionately greater ordeals and suffering. If an attempt is made to call all people to the fulfillment of their religious obligations and the establishment of an equitable and just order, severest opposition is sure to follow. Any one may try it for himself. He needs only start by advising people to perform ordinary and simple moral actions, and soon they will frown and become furious. Let him try to persuade somebody who has forcefully usurped the property of a poor man to give the man his due and he will see how great a resentment he must face. Let him just utter a word in support of someone oppressed, and in no time the tyrant becomes his deadly enemy. It should not take much thought to realize that demanding the fulfillment of one’s total moral obligations, fighting for an entire system of social justice and equity, and calling to the whole of ‘Din-al-Haqq’ (the true religion) can never be possible without utmost hostility and opposition

UNITY

If an exhortation is made to uphold the truth without evil forces putting obstacles in its way, if a programmatic and concerted call is issued to establish social justice but tyrants and oppressors merely keep silent, then either the advocates of Truth have some clandestine agreement with the forces of injustice, or they are working for just a part of the Truth, not the whole of it. Men thriving upon injustice may not deem it necessary to suppress a movement towards social justice if they find that that particular part of the truth is harmless to their vested interests. But total commitment to truth and the struggle to establish it inevitably brings persecution and harassment. Every step on this path invites ever greater ordeals and challenges. A poet has rendered this in a beautiful couplet:

“People consider being a true Muslim an easy affair.

Nay! It is like stepping in the pyre of love and martyrdom.

At this stage there is no alternative for men of faith in the true religion but to unite their aspiration and energies. Encouraging and helping each other, being firm and patient themselves and exhorting others to firmness and patience, they must form a united front, what the Quran calls a ‘solid cemented structure’ In so doing, they will make themselves an embodiment of the Quranic verse:

“O Ye who believe! persevere in patience and constancy. Vie in such perseverance ; Strengthen each other. And fear God so that ye may succeed and prosper.” (III : 200)

At the stage of ‘twasi-bil-haqq’ (mutual exhortation to Truth), it is perhaps impossible Muslims in their individual capacities to stand up to the opposition mounted against them by the evil forces. It is therefore, imperative, that they unite into a well-organized group. This is the reason why the Quran has given the injunctions regarding ‘Haqq’ and ‘Sabr’ in the Arabic grammatical form of “tafa’uI’. that is to say, in the verse ‘Wa twaso biI-Haqqe wa twaso bis-sabr’ there is an implicit reference to the necessity of a united and organized group life for Muslims. These virtues we must exercise both for ourselves and in relation to others. We must set an example for others and take the excellence of others as an example for ourselves, so that we may not fall short of what is due from us. In this way we strengthen each other and bind our mutual relations closer in common service to God. In the later part of the passage quoted above from Maulana Farahi’s book, he says, ‘—and since the establishment of ‘Khilafat’ depends on obedience to an ‘Ameer’ (the leader), it is essential that Muslims submit themselves to discipline. It is, therefore, clear that belief, righteous deeds, mutual exhortation to truth and mutual exhortation to steadfastness are not mutually exclusive. Rather, they  are bound together closely in a strictly logical sequence, four stages of a single straight path.

Faith is like a seed from which sprouts the bud of righteous conduct. The bud grows into a mature plant with leaves and flowers of mutual exhortation to truth and constancy. This also explains why the Quran almost always couples faith and good deeds, even when only faith is mentioned, the reader can easily understand that it covers in its connotation all of the four requirements.For instance, in the following verse:

‘Lo! those who say: Our Lord is Allah, and further stand straight and steadfast….’(XLI 30)

Here only the most fundamental of Islamic beliefs, i.e., belief in the providence of Almighty Allah, has been mentioned, though, it should be taken to include the other fundamentals, such as Hazrat Muhammad’s prophet hood (peace be upon him) and the reality of life in the Hereafter. And in ‘Summa-Staqamu’ (further stand straight and steadfast) have been summed up the remaining three conditions, viz., righteous conduct, mutual exhortation of truth and mutual exhortation to persistence in truth. At other places in the Quran, in addition to the primal condition of belief only mutual exhortation has been mentioned. The following verse of Surah ‘AI.-Balad’is an example of this:

“Then will he be of those who believe and enjoin compassion”.(XXC: 17)

The truth of the matter is that all these four conditions are basic to the Quranic way that leads to eternal bliss and salvation. Elucidation and explanation of these requirements and detailed accounts of their stages and degrees are found throughout the Holy Book.

CONDITIONS

In the preceding paragraph mention has been made of stages and degrees pertaining to the several conditions of success and salvation. A point of crucial importance as it is, a few brief remarks about them are in order here. Each of the three articles of belief, righteous deeds and mutual exhortation of truth admits of degrees and ranks. Taking belief first, even the ordinary believer who accepts faith, that is who believes in the tenets of Islam and does good deeds, becomes a member of  a great and beautiful spiritual fraternity — a company which lives perpetually in the sunshine of God’s grace.

Within itself however ‘Iman’ has a glorious hierarchy, of which two grades are specified by the Quran: the highest grade is that of the prophets, who get plenary inspiration from Allah (SWT) and who teach mankind by example and precept and that of the ‘Siddiqeen’, the most sincere lovers of truth, who support the truth with their person, their means, their influence, and all that is theirs. This second rank was held by the closest companions of Prophet Muhammad (SAW), such as Hazrat Abu Bakr Siddique (RAA).

Similarly the category of righteous deed (amal-i-saleh) applies to a wide variety of actions, beginning from the very ordinary moral acts of kindness like removing a stone from a road on which men walk. In its higher reaches it is attributable to thorough obedience to Quranic injunctions covering all aspects of a Muslim’s life, including even the minor details of his personal life. It means more than just conformity to an external code of law. At its highest level it permeates all actions to attain a state of moral excellence which the Quran calls ‘ihsan’ and ‘taqwa’. 

In a like manner ‘twasi bil-haqq’ has several grades. Its lowest stage is exhorting one another to perform acts of kindness and compassion, ‘twasi bil-marhama’, on occasions which arise fairly commonly in every day life. A sense of kindness and compassion has been ingrained in the nature of human beings and only the most wicked one lacks it. According to a Quranic verse, those who discourage or forbid others from feeding the poor have touched the nadir of moral depravity.

KINDNESS

A prophetic saying further elaborates this in these words:

‘He who is devoid of kindness is devoid of all good’.

A higher stage of ‘twasi bil-haqq’ is that of calling people to Allah, enjoining good and forbidding evil. A true Muslim should give clothing to the ill-clad, food to the hungry and drink to the thirsty. But the greatest benefit he can render to his fellow beings is to turn them back from moral and spiritual bankruptcy and guide them to the straight path of the Quran and Sunnah. In one’s life journey to the ultimate goal, the duty of each Muslim is to catch hold of the hand of one who goes astray from the straight path of Islam and to guide him aright. Mutual counsel gives life to actions and foster a healthy spirit among the individuals.

At a still higher stage, ‘twasi bil-haqq’ adopts the form of testifying to the truth and veracity of Islam (Shahadat-ihaqq) exalting the truth from Allah over all man-made ideologies (E’Ia-e-Kallmatillah), and establishing Islam both in the individual and social aspects of life (Iqamat-i-Din). The testimony to the truth may be by the tongue of a true preacher or the pen of a devoted scholar, or by the life of a man devoted to service. The highest and most revered form of this testimony is presented by a Muslim who leaves his house and family to fight the enemy for the cause of Allah (Jehad-fi-Sabilillah). Endurance is the greatest solace of a true Muslim while going through all the trials on account of ‘twasi bil-haqq’. Especially in the higher stages, mutual teaching and exhorting to constancy become so essential that ‘twasi-bis-sabr’ has been mentioned separately to highlight the collective and cooperative character of Muslim society.

It is no doubt difficult for all and sundry to attain the above mentioned highest stages of belief or ‘Iman’, righteous deeds, mutual exhortation of truth and mutual exhortation of patience and endurance. But if a man’s inner personality has not been corroded by some spiritual or moral ailment, it is almost certain that a healthy and potent seed of religious belief will flourish into wholesome and balanced branches of righteous actions, exhortation to truth and constancy. 

It is surely excusable if a lay Muslim, who has very little knowledge of the fundamentals of Islam and performs the well known basic duties of ‘Shariah’ (Islamic code of law), confines himself to ‘twasi bil-marhama’ i.e., doing himself acts of kindness and compassion and advising others to the same, which is just the threshold of ‘twasi bil-Haqq’. But those who embark on rigorous spiritual exercises like repeated recitation of a religious formula called ‘Zikr’ to attain deeper and richer states of faith and belief, those who engage themselves in devotional prayers and ‘mustahabbat’ (some thing additional to what is obligatory of ‘farz’) but pay little attention to the more obligatory duty of ‘twasibiI-haqq’ are seriously misguided in their attitude. Lives of these people are mostly either totally devoid of the essential religious duty of ‘twasi bll-haqq’ or they exhibit just a vestige of it in the form of occasional brief sermon or sporadic moralizing advice. This state of affairs is certainly wrong and needs to be rectified immediately. In this connection a story reported by Prophet Muhammad (peace be upon him) puts the urgency of this duty in very bold relief. He mentioned an extremely pious old man whom the angels testified that he never indulged in sin even for as long as the blink of an eye, but who never angered or got moved at the sight of people breaking the commands of God. Despite all his piety and life-long spiritual observances, Allah ordered the angels to destroy him first and

then the entire community.

On the other hand, it should also be clearly understood that it is equally dangerous to aspire and struggle for the highest stages of ‘twasi bil-haqq’ through activities geared to establishing an Islamic order of society, but taking meager interest in spiritual devotions and performing only those prayers which are obligatory (farz), and attenuate faith to a mere theological belief without realizing its deeper meaning and cultivating it inwardly. All types of unbalanced attitudes and life-styles within these two extremes are misconceived and possibly dangerous.

STRUGGLE

The sole way of salvation and deliverance from eternal damnation towards which Surah Al-’Asr points is that every human being should strive and struggle within the limits of his capacity to attain the maximum degree of faith, righteous action, enjoinment of truth and of constancy. As far as the question of determining one’s capacities is concerned, there is a simple and foolproof procedure for this which each may apply to himself.

Self deceiving and self-pitying excuses of incapability may be induced by Satan (Devil), but the honest test of self-assessment is quite simply this: each Muslim should ask himself to what extent he is exerting himself in the economic struggle of life and to what degree his capacities and potentialities, mental and physical, are becoming visible in the over-all course of mundane pursuits. If a weak, frail and ungifted person who has either met complete failure or lagged far behind in the struggle of worldly existence tenders on the Day of Judgement some excuse for his shortcoming and deficiency in spiritual attainments, he is most likely to be pardoned by the Grace of Allah. But surely those who are progressing and flourishing in worldly matters cannot legitimately make such excuses. Nor should they expect from Allah any mercy on them. A Quranic verse puts this unambiguously in these words:

“Nay, man will be a telling witness against himself, even though he were to put forward

excuses!’ (LXXV:14, 15)