Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Asr

Unlock the profound wisdom of Surah Al-Asr, one of the most concise and comprehensive chapters of the Qur’an, with this detailed dictionary, glossary and vocabulary guide. This resource provides an in-depth linguistic analysis of the key Arabic words that form the surah’s powerful message. By exploring the etymology, morphology, and Tafsir of essential terms like ʿAṣr (Time), khusr (loss), and tawāṣaw (mutual enjoining), readers can gain a deeper appreciation for the surah’s complete and timeless formula for avoiding loss and achieving success in this life and the next.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Asr and the Qur’an – showing where and how frequently the term appears in Surah Asr and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Asr.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. ʿAmilū al-ṣāliḥāt (وَعَمِلُوا الصَّالِحَاتِ) – And they do righteous deeds

Linguistic Root & Etymology

ʿAmilū is “they do.” Al-Ṣāliḥāt (root: Ṣ-L-Ḥ (ص-ل-ح)) are the righteous or the good deeds. The root denotes that which is good, sound, and fitting.

The Arabic root is ص-ل-ح.

• Morphology: `ʿAmilū` (عَمِلُوا) is a perfect tense verb, “they did.” `Aṣ-Ṣāliḥāt` (الصَّالِحَات) is the feminine plural of the active participle `ṣāliḥ` (صَالِح), meaning a righteous person or a good thing. The phrase means “they did the righteous deeds.”
• Extended Semantic Range: The root `Ṣ-L-Ḥ` means to be good, sound, righteous, correct, or suitable. It is the direct antonym of `fasād` (corruption). `Ṣāliḥ` actions are those that are inherently good and bring about repair, benefit, and well-being to oneself and society.
• Occurrences in Qur’an: This is a major ethical root, appearing over 180 times. The specific phrase “those who believe and do righteous deeds” (`alladhīna āmanū wa ʿamilū al-ṣāliḥāt`) is a recurring refrain in the Qur’an, appearing over 50 times and establishing the inseparable link between faith and action.

Contextually, `ʿamilū al-ṣāliḥāt` is the second and essential condition for salvation. It signifies that true faith (`īmān`) is not a passive, internal state but must be actively demonstrated through good works. These are not limited to rituals but encompass all actions of goodness, justice, and compassion. The Qur’an presents faith and righteous deeds as two sides of the same coin; one cannot exist meaningfully without the other.

Classical Exegesis (Tafsir)

In Surah Al-‘Asr (103:3), this is the second of the four conditions for salvation. “Except for those who believe and do righteous deeds.” The commentators explain that this is a foundational principle of the Islamic faith. Belief (īmān) alone is not sufficient for salvation; it must be coupled with and be manifested in the performance of “righteous deeds.” The two are inseparable. A true and a living faith is one that naturally and inevitably blossoms into a life of good and beneficial actions.

Thematic Context

This connects to the surah’s central theme of the practical and the holistic nature of the path to salvation. The surah is a concise and a complete roadmap to success. The theme is that salvation is not a passive state; it is an active one. It requires both the inner conviction of faith and the outer expression of that faith through “righteous deeds.” This is a recurring and a central theme throughout the entire Qur’an.

Modern & Comparative Lens

The relationship between “faith” and “works” is a central theological topic in all the Abrahamic traditions. This verse is a powerful Qur’anic statement of their inseparability. It is a rejection of a purely works-based righteousness and a rejection of a purely faith-based righteousness. The Islamic model, as beautifully summarized here, is one where a sincere belief is the necessary root that gives life to the branches of righteous and compassionate action.

Practical Reflection & Application

This verse is a direct and a practical guide for our own spiritual lives. The practical application is to be a person who combines a strong and a sincere faith with a consistent and a beautiful record of “righteous deeds.” We should not be content with the faith in our hearts alone. We should strive to translate that faith into a living reality in our lives through our prayers, our charity, our good character, and our service to others. This is the second of the four great keys to salvation.

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2. Al-ʿAṣr (وَالْعَصْرِ) – By the Time

Linguistic Root & Etymology

The root is ʿ-Ṣ-R (ع-ص-ر), which means to press or to squeeze, like the squeezing of juice from a fruit. Al-ʿAṣr refers to a period of time, the afternoon, or time in the absolute sense. The name suggests that time is a condensed and a precious reality, from which the “juice” of our life’s deeds is extracted.

The Arabic root is ع-ص-ر.

• Morphology: Al-ʿAṣr (الْعَصْر) is a noun.
• Extended Semantic Range: The primary verb `ʿaṣara` means “to press” or “to squeeze out.” This gives `ʿaṣr` the connotation of a concentrated, significant period of time, like an era or epoch that “squeezes out” major events. It is also the name for the late afternoon and the associated prayer (`Salat al-ʿAsr`), a time when the day is “pressed” towards its end.
• Occurrences in Qur’an: The root appears about 9 times. Its use here as an oath (`wa-l-ʿaṣr`) is unique and gives the surah its name.

The oath “By Time” is a powerful opening that establishes the context for the entire surah. God swears by this immense reality to emphasize its value. Time is the very container of human existence, the capital that every person is given. By taking an oath by it, God is alerting humanity that this capital is constantly depleting, and its proper use is a matter of ultimate urgency and significance.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake. “By the Time.” The commentators explain that this is a magnificent and a powerful oath. God is swearing by the reality of “Time” itself. Time is the stage upon which the entire human drama unfolds. It is the single, most precious capital that has been given to the human being. The oath by “Time” is a declaration of its immense and profound significance. Time is the ultimate and the most irrefutable of all witnesses to the truth of what the surah is about to declare: that the human being is in a state of loss.

Thematic Context

The oath by “Time” is the foundational theme of the surah. It connects to the surah’s central theme of the urgency of the human condition. The theme is a powerful and a sobering one. We have been given a limited and a fleeting amount of “Time,” and every passing moment is a melting of our capital. The surah is a powerful call to a mindful and a purposeful use of this precious and non-renewable resource.

Modern & Comparative Lens

The concept of “time” is one of the most profound and most mysterious of all realities. The Qur’an’s oath by “Time” is a powerful and a unique one. It is a call to a deep and a reflective consciousness of time. In a modern culture that is often obsessed with “killing time” or with escaping its passage, this surah is a radical and a powerful call to see time as a sacred and a precious trust.

Practical Reflection & Application

This verse is a direct and a powerful call to a life of mindful and purposeful use of our time. The practical application is to see our “time” as our most valuable of all assets. We should be more miserly with our time than we are with our money. We should strive to fill every moment with the four great deeds that the surah has laid out as the only profitable investment of our “time.” It is a call to be a master of our time, not a slave to it.

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3. Bi-l-ḥaqq (بِالْحَقِّ) – To the truth

Linguistic Root & Etymology

The root is Ḥ-Q-Q (ح-ق-ق), which means to be true, right, and real. Al-Ḥaqq is that which is real, true, and just.

The Arabic root is ح-ق-ق.

• Morphology: Al-Ḥaqq (الْحَقّ) is a noun and one of the names of Allah.
• Extended Semantic Range: The root means to be true, necessary, established, and proven. `Ḥaqq` is the opposite of `bāṭil` (falsehood). It refers to objective reality, ultimate truth, justice, and a right or duty.
• Occurrences in Qur’an: This is a major theological root, appearing over 280 times. It is used for God (as The Ultimate Reality), His revelation, and the Day of Judgment (as the Day of Truth).

“Enjoining one another to `al-Ḥaqq`” is the third condition for salvation and the first of the two social duties. It means more than just speaking the truth; it means mutually encouraging and reminding each other of the entire framework of objective reality as defined by faith: the truth of God’s oneness, the truth of His revelation, and the truth of our moral and ethical duties. It is the act of creating a society based on truth and reality, not on falsehood and delusion.

Classical Exegesis (Tafsir)

In Surah Al-‘Asr (103:3), this is the third of the four conditions for salvation. “…And they enjoin upon one another the truth.” The commentators explain that this is a crucial social dimension of the path to success. A true believer is not content to be upon the “truth” in their own private life. They are an active and a compassionate member of a community, and a defining characteristic of this community is that its members are constantly and mutually “enjoining upon one another the truth.” They are their brother’s and their sister’s keepers in the most beautiful and supportive of all ways.

Thematic Context

This connects to the surah’s theme of the holistic and the comprehensive nature of the path to salvation. The surah is a call to a faith that is not individualistic or isolated. The theme is that salvation is a communal project. The community of the successful is a community that is defined by this active and a mutual encouragement towards the “truth.” It is a society where the “truth” is a shared and a cherished value.

Modern & Comparative Lens

The concept of “mutual exhortation” is a key principle for the health and the vitality of any community. This verse is a powerful Qur’anic statement of this. It is a call to a community that is proactive in its own moral and spiritual self-regulation. It is the basis for the Islamic principle of “enjoining the good and forbidding the evil.”

Practical Reflection & Application

This verse is a direct and a beautiful command for our own communities. The practical application is to be a person who actively and gently “enjoins the truth” upon their brothers and sisters. We should be a source of positive reminders for our families and our friends. We should create a culture of mutual and loving encouragement towards the “truth” of our faith. This is the third of the four great keys to salvation.

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4. Bi-l-ṣabr (بِالصَّبْرِ) – To patience

Linguistic Root & Etymology

The root is Ṣ-B-R (ص-ب-ر). Aṣ-Ṣabr is patience, steadfastness, or endurance.

The Arabic root is ص-ب-ر.

• Morphology: Aṣ-Ṣabr (الصَّبْر) is a verbal noun (masdar).
• Extended Semantic Range: The root means to restrain or confine oneself. `Ṣabr` is therefore not passive waiting, but an active, conscious act of self-restraint. It has three main dimensions: 1) Endurance in the face of hardship without complaint; 2) Perseverance in performing righteous deeds; and 3) Restraining oneself from forbidden things.
• Occurrences in Qur’an: This is a key virtue, and the root appears over 100 times. Allah is described as being “with the patient” (`maʿa al-ṣābirīn`).

“Enjoining one another to `aṣ-Ṣabr`” is the final condition and the necessary partner to enjoining the truth. The path of truth is inherently difficult. It requires patience to adhere to it oneself and patience when inviting others to it. The surah teaches that a successful community not only reminds its members of the truth (`al-Ḥaqq`) but also provides the mutual support and encouragement needed to persevere (`Ṣabr`) on that path.

Classical Exegesis (Tafsir)

In Surah Al-‘Asr (103:3), this is the fourth and the final of the conditions for salvation. “…And they enjoin upon one another patience.” The commentators explain that this is the necessary and the practical twin of the previous command. To be upon the truth and to enjoin the truth is a difficult and a challenging path that will inevitably be met with hardship. The only way to persevere on this path is through “patience.” The community of the successful is therefore a community that is constantly and mutually “enjoining upon one another patience.” They are a source of strength and of steadfastness for one another.

Thematic Context

This is the culminating part of the surah’s perfect and concise formula for success. The theme is that the path to God is not a solitary or an easy one. It is a communal one that requires the two great provisions of “truth” and “patience.” This is the social and the spiritual glue that holds the community of the righteous together and allows them to persevere in their journey.

Modern & Comparative Lens

The concept of a “support group” or a community that provides mutual encouragement is a central principle of all successful social and therapeutic movements. This verse is a beautiful and a powerful Qur’anic expression of this. The use of the reciprocal form (“enjoin upon *one another*”) is crucial. It suggests a community where patience is not just a top-down command, but is a horizontal and a mutual reality. It is a society where everyone is both a giver and a receiver of encouragement.

Practical Reflection & Application

This verse is a direct and a beautiful command for our own communities. The practical application is to be a person who actively promotes a culture of “mutual patience.” We should not just be patient ourselves; we should gently and lovingly “enjoin” our families and our friends to be patient as well. We should be a source of strength and of encouragement for them in their trials. This is the fourth and the final of the great keys to salvation.

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5. Illā alladhīna āmanū (إِلَّا الَّذِينَ آمَنُوا) – Except for those who believe

Linguistic Root & Etymology

Illā means “except.” Alladhīna āmanū (root: A-M-N (أ-م-ن)) means “those who have believed” or “those who have faith.”

The Arabic root is أ-م-ن.

• Morphology: Āmanū (آمَنُوا) is a Form IV perfect tense verb, “they believed” or “they entered into a state of security/faith.”
• Extended Semantic Range: The root carries the core meaning of security and safety. `Īmān` (إِيمَان), faith, is what provides true `amn` (أَمْن), security. From this root also come `amānah` (trust) and `mu’min` (a believer).
• Occurrences in Qur’an: This is one of the most important roots in the Qur’an, appearing over 870 times. The phrase `alladhīna āmanū` (“those who believe”) is a standard formula used throughout the Qur’an to address the community of believers.

This phrase marks the crucial exception to the general rule of humanity being in a state of loss. `Īmān` is presented as the first and indispensable step to avert this loss. It is not just a verbal profession but a deep conviction of the heart that provides security from doubt and serves as the foundation upon which the other three conditions (righteous deeds, enjoining truth, and enjoining patience) are built.

Classical Exegesis (Tafsir)

In Surah Al-‘Asr (103:3), after the solemn declaration that all of humanity is in a state of loss, this is the beginning of the great and the hopeful exception. The commentators explain that this is the first and the most foundational of all the conditions for salvation. The starting point and the absolute prerequisite for escaping the state of “loss” is a sincere and a correct “belief” in God, His messengers, His books, the angels, and the Last Day. Without this foundation of faith, no other good deed is of any ultimate value.

Thematic Context

This is a central part of the surah’s theme of the clear and the accessible path to salvation. The surah has presented a universal and a seemingly hopeless diagnosis. This verse is the beginning of the clear and the practical cure. The theme is that salvation is not a complex or an esoteric affair. It begins with this one, single, and most important of all human choices: the choice to “believe.”

Modern & Comparative Lens

The concept of “faith” as the necessary foundation for a salvific life is a central tenet of the Abrahamic traditions. The Qur’an’s vision of faith is a comprehensive one. It is not just a blind belief, but a deep and a rational conviction of the heart that then becomes the foundation for a life of righteous action and of a beautiful character. This verse is the first and the most important of the four pillars of this successful life.

Practical Reflection & Application

This verse is a call to a deep and a sincere faith. The practical application is to constantly nurture and to strengthen our own belief. We should not be content with a cultural or an inherited faith. We should strive to make our belief a deep, a personal, and a conviction-based one, by reflecting on the signs of God, by studying His book, and by constantly asking Him to increase us in faith. This is the first and the most important of all the keys to salvation.

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6. Insān (الْإِنسَانَ) – The Human Being

Linguistic Root & Etymology

Al-Insān refers to the human being.

The root is often considered to be A-N-S (أ-ن-س).

• Morphology: Al-Insān (الْإِنسَان) is a noun referring to the human being as a species.
• Extended Semantic Range: The root `A-N-S` means to be familiar, sociable, or to perceive. `Insān` is thus a social creature who finds `uns` (familiarity, intimacy) with others. An alternative etymology links it to the root of `nasiya` (to forget), highlighting the human’s forgetful nature, especially of their covenant with God.
• Occurrences in Qur’an: The word `insān` appears 65 times, often in contexts that describe the general human condition—created in the best form, but also prone to haste, ingratitude, argumentativeness, and, as in this surah, loss.

The surah uses the definite, generic noun `al-Insān` to make a universal statement. The default state of “being in loss” applies to every human being, regardless of their background. This universality makes the exception that follows all the more significant and hopeful. The path to salvation is not exclusive to any race or tribe, but is available to any `insān` who fulfills the four conditions.

Classical Exegesis (Tafsir)

In Surah Al-‘Asr (103:2), the surah makes its central and its solemn thesis statement. “Indeed, the human being is in a state of loss.” The commentators explain that the surah uses this general and universal term to show that the reality it is describing—a state of perpetual loss—is the default and the universal condition of “the human being.” Unless a person actively chooses to be in the exceptional category that is described in the next verse, their life, by its very nature, is a journey towards loss.

Thematic Context

The state of “the human being” is the central theme of the surah. The surah is a profound and a concise diagnosis of the human condition. The theme is a realistic and a sobering one. The default trajectory of human life is a downward one, a melting away of the capital of time. The surah is a powerful and an urgent call to “the human being” to reverse this trajectory by actively choosing the four great principles of salvation.

Modern & Comparative Lens

The concept of the “fallen” or the “lost” state of humanity is a central theme in many philosophical and religious traditions. The Qur’an’s diagnosis is a particularly powerful one. It is not an “original sin” that is inherited, but an “original state of loss” that is a result of the fleeting nature of time and the heedless nature of the human being. The surah is a call to an active and a self-driven salvation.

Practical Reflection & Application

This verse is a direct and a powerful “wake-up call” to our own souls. We should not be complacent or self-satisfied. We should recognize that our default state is one of “loss.” The practical application is to be in a constant state of striving to be in the “exceptional” category. We should actively work on our faith, our righteous deeds, and our social responsibilities, knowing that this is the only way to save our own souls from the state of “loss” that is the default for “the human being.”

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7. Khusr (خُسْرٍ) – A state of loss

Linguistic Root & Etymology

The root is KH-S-R (خ-س-ر), which means to lose in a transaction. Khusr is a state of loss, of deficit, or of ruin.

The Arabic root is خ-س-ر.

• Morphology: Khusr (خُسْر) is a verbal noun (masdar) that denotes a state or condition.
• Extended Semantic Range: The root verb `khasira` means to lose, suffer loss, or perish. In a commercial context, it is the opposite of `rabiḥa` (to profit). The Qur’an masterfully employs this commercial metaphor for human life: our time and effort are our capital, and if we invest them poorly, our eternal outcome will be `khusr` or `khusrān` (loss).
• Occurrences in Qur’an: The root is common, appearing about 65 times, often describing the ultimate fate of the disbelievers as “the greatest losers” (al-akhsarīn).

The surah’s core diagnosis is that humanity is `fī khusr`—”in a state of loss.” This is not just a future outcome but a present, ongoing condition. Because Time (`Al-ʿAsr`) is constantly passing, anyone who is not actively investing it in the four principles of salvation is, by default, incurring a continuous loss. Every tick of the clock represents a depletion of their capital with no corresponding eternal profit.

Classical Exegesis (Tafsir)

In Surah Al-‘Asr (103:2), this is the definitive statement about the default state of the human being. “Indeed, the human being is in a state of loss.” The commentators explain this using a beautiful and a powerful analogy. Time is our “capital.” Every moment that passes is a “melting away” of that capital. If we do not invest this capital in the “business” of good deeds that will bring an eternal profit, then our entire life is a “losing transaction.” We are selling our precious and non-renewable time for nothing. This is the ultimate “loss.”

Thematic Context

This connects to the central theme of the surah: the ultimate and the true transaction. The surah is a call to a wise and a profitable investment of our lives. The theme is a powerful and an urgent one. We are all merchants in the marketplace of life, and our default state is one of “loss.” The surah then immediately provides the four-part business plan that is the only guaranteed path to a magnificent and an eternal profit.

Modern & Comparative Lens

The concept of “opportunity cost” is a central one in modern economics. This surah is a profound and an ancient statement on the ultimate “opportunity cost.” A life that is not invested in the four principles of salvation is not a neutral life; it is a life that is in a state of continuous and compounding “loss.” It is a timeless and a universal critique of a wasted and a meaningless life.

Practical Reflection & Application

This verse is a direct and a powerful call to a life of mindful and a profitable investment. We should see our time as our most valuable of all assets. The practical application is to strive to be a person whose every day is a day of profit, not a day of “loss.” We should invest our days in the four great deeds that the surah has laid out as the only profitable investment of our time. This is the key to a life that is free from regret.

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8. Tawāṣaw (تَوَاصَوْا) – They enjoin upon one another

Linguistic Root & Etymology

The root is W-Ṣ-Y (و-ص-ي), which means to enjoin or to bequeath. The reciprocal verb tawāṣaw means “they enjoin upon one another.”

The Arabic root is و-ص-ي.

• Morphology: Tawāṣaw (تَوَاصَوْا) is a Form VI perfect tense verb. The Form VI pattern (`tafāʿala`) inherently signifies a mutual, reciprocal action between two or more parties.
• Extended Semantic Range: The base verb `waṣṣā` (Form II) means to command or bequeath, often a top-down instruction (as in a `waṣiyyah`, a will). The reciprocal Form VI, `tawāṣā`, transforms this into a horizontal, communal act. It is not about commanding others, but about mutually advising, encouraging, and reminding one another.
• Occurrences in Qur’an: The root appears about 32 times. This reciprocal form, `tawāṣaw`, also appears in Surah Al-Balad (90:17), where the righteous are described as those who “enjoin upon one another patience and enjoin upon one another mercy.”

This verb is the key to the social dimension of salvation in Surah Al-Asr. The successful community is not a collection of isolated righteous individuals. It is a dynamic, interconnected society where members actively look out for one another’s spiritual well-being. This `tawāṣī` (mutual enjoining) creates a supportive environment that reinforces both truth and patience, making the community resilient and collectively successful.

Classical Exegesis (Tafsir)

This reciprocal verb is the core of the final two conditions for salvation in Surah Al-‘Asr (103:3). “…And enjoin upon one another the truth and enjoin upon one another patience.” The commentators explain that the true believing community is not a community of isolated individuals. It is an active and a mutually supportive society, where the members are constantly “enjoining upon one another” the core virtues of the faith. They are their brother’s and their sister’s keepers in the most beautiful and proactive of all ways.

Thematic Context

This connects to the surah’s central theme of the practical and the social nature of piety. The surah has defined the path of salvation in two individual terms (faith and good deeds) and two social terms. The theme is that a righteous individual is also a socially engaged individual. One cannot be a true believer in isolation. The act of “mutual enjoining” is what transforms a collection of individuals into a true and a resilient community.

Modern & Comparative Lens

The concept of “mutual exhortation” is a key principle for the health and the vitality of any community. This verse is a powerful Qur’anic statement of this. It is a call to a community that is proactive in its own moral and spiritual self-regulation. It is the basis for the Islamic principle of “enjoining the good and forbidding the evil.”

Practical Reflection & Application

This verse is a direct and a beautiful command for our own communities. The practical application is to be a person who actively and gently “enjoins” good upon their brothers and sisters. We should be a source of positive reminders for our families and our friends. We should create a culture of mutual and loving encouragement towards the two great virtues of “truth and patience.” This is a defining characteristic of the successful community.