Ayat 1
وَٱلْعَصْرِ.(1)
By time,(1) [Al-Asr: 1]
Section 01
Traditional understanding
Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.
Translation Sahih International
By time,(1)
Tafseer Abdullah Yusuf
Al-Asr may mean; (1) Time through the Ages. or long periods. in which case it comes near to the abstract idea of Time, Dahr; (2) or the late afternoon, from which the ‘Asr canonical prayer takes its name .An appeal is made to Time as one of the creations of Allah, of which everyone knows something but of which no one can fully explain the exact significance. Time searches out and destroys everything material. No one is secular literature has expressed the tyranny of " never resting Time" better than Shakespeare in his Sonnets. For example, see Sonnets 5 (never resting Time"), 12 ("Nothing against Time's scythe can make defence"), and 64( When I have seen by Time's fell hand defaced The rich proud cost of outworn buried age”). If we merely run a race against Time, we shall lose. It is the spiritual part of us that conquers.
Tafseer Dr. Farooq Azam
By the time through the ages!
Tafseer Ibn Abbas
And from his narration on the authority of Ibn 'Abbas that he said about the interpretation of Allah's saying (By the declining day): (By the declining day) Allah swears by the 'Asr prayer; and it is also said by the hardships of time,
Tafseer Jalalain
By Time! — or [it ‘asr can mean the period] from the declining of the sun to sunset, or [it may denote] the afternoon prayer.
Tafseer Ma’arif Ul-Quran
In this Surah, Allah swears an oath by the 'Time' and says that
mankind is in a state of loss; exception, however, is made of people who
are characterized by four qualities: [I] faith; [2] righteous deeds; [31
advising each other for Truth; and [41 advising each other for patience.
This is the only path to salvation in this world, as well as in the next
world. The Qur'anic prescription comprises, as we have just seen, of four
elements. The first two of them relate to man's own personal betterment,
and the other two relate to other people's guidance and reform. [IbnKath:r].
⦁ Relationship between 'Time' and 'Human Loss'
The first point we need to analyze here is the relationship between the 'oath of time' and 'its subject' because there needs to be a relationship
between an 'oath' and its 'subject' The commentators, generally, state
that all conditions of man, his growth and development, his movements,
his actions and morality - all take place within the space of 'Time'. Man
will lose the capital of his existence. Hours, days, months, and years of life
pass quickly, spiritual and material potentialities decline, and abilities
fade. Man is like a person who possesses great capital and, without his
permission and will, every day, a portion of that capital is taken away.
This is the nature of life in this world; the nature of continual loss. How
well this has been put poetically:
"Your life comprises a few breaths that can be counted; when
one of them is sent out, a part of your life has diminished."
Allah has granted man the invaluable capital of his life, so that he
may invest it in profitable business venture. If he invests his capital of life
sensibly in good works, there will be no limit to the profitable returns; but
if he invests it unwisely in evil works, then, let alone attracting profitable
returns, he will even lose his capital, and. In addition, he will incur the
dreadful scourge of committing numerous sins. If however a person did
not invest his life-capital in good deeds or in evil deeds, then he, at least,
loses both the profit. as well as the capital. This is not merely a poetic
imagery, but is supported by a Prophetic Hadith, according to which the
Messenger of Allah is reported to have said:
"When a person wakes up in the morning, he invests his soul or
life in a business enterprise: some of the investors free or save
the capital from loss and others destroy it."
The Quran itself has used the word tijarah in relation to 'faith' and 'righteous deed', thus:
"...shall I tell you about a trade that saves you from a painful punishment? [61:l0]"
Since 'Time' is man's capital of life, the man himself is the trader.
Under normal circumstances, his capital is not a frozen thing that may be
kept for a while and used up later when the need arises. The capital is
fluid or flowing all the time, every minute and every second. The man
who invests it needs to be very wise, intelligent and agile, so that he is
able to swiftly and readily reap the profit from a flowing capital. One of
the old scholars said that he had learnt the meaning of this verse from an
ice-seller whose trade required utmost diligence, and if he were neglectful
for a moment, his entire capital would melt away. That is why this verse
has sworn an oath by the 'time' to indicate that it is a melting capital, and
the only way to escape loss is to take every moment of his life as valuable,
and use it for the four acts mentioned in the Surah.
Another possible reason for swearing by 'Time' may be that the 'Time'
(in the sense of history) bears testimony to the fact mentioned in the
Siirah. If one thinks on the causes of the rise and decline of individuals
and nations, he would certainly believe that it is only these four acts
(mentioned in the forthcoming verses) that may ensure the real success
and betterment of mankind. Whoever has ever abandoned them has
suffered a great loss, as is evident from numerous events recorded by
history.
Let us now study the 'four principles' mentioned in the Surah. As pointed out earlier, faith and righteous deeds are related to man's moral and spiritual growth and development. They are not in need of elaboration. However, the last two principles ['advising each other for truth'] and ['advising each other for patience'] require some elaboration.
The infinitive tawasi is derived from wasiyyah which means 'to advise
somebody strongly and effectively about the best thing to do in a
particular situation'. The term wasiyyah also refers to a 'will or testament'
where a testator advises his executor regarding the disposal of his estate
on his death.
The two parts are in fact two chapters of the same testament: [ll
advice to truth; and [21 advice to patience and fortitude. These two
concepts may be explained in different ways. One way to explain them is
that haqq ('truth') refers to the package of 'correct faith' and 'good deeds',
and sabr ('patience') refers to abstinence from all sins and evil deeds.
Thus the first concept refers to 'enjoining good actions' and the second
concept refers to 'forbidding evil actions'. The cumulative sense of the
Surah is that believers have been enjoined not only to adopt right faith
and good deeds themselves, but to advise others strongly and effectively
to adopt them, and thus help in the creation of a healthy atmosphere
around them.
It is also possible to interpret 'Truth' as referring to articles of faith,
and to interpret 'patience' as referring to all good actions and abstinence
from evil deeds. The word sabr, originally meaning 'to withhold oneself
and to bind oneself ', encompasses binding oneself down to the
performance of righteous deeds and abstaining from sins.
Hafiz Ibn Taimiyyah has stated in one of his monographs that there
are normally two factors that restrain a person from faith and righteous
deeds: The first cause is some doubts about the true faith. When such
doubts arise in the mind of people, it destroys their faith and leaves them
confused and confounded. As a result, it adversely affects their righteous
deeds. The second cause is the selfish desires that stop man from doing
good, and involve him in evil deeds. In this situation, he theoretically
believes that he should do good and abstain from sins, but his selfish
desires lead him to stray from the right path. The current verse indicates
to remove both causes of one's distraction. By stressing upon 'advice of
truth' it has catered to the first cause, and that it should be removed by
reforming others on theoretical and academic level, and by emphasizing
on 'advice of patience' it has taken care of the second cause by enjoining
upon the Muslims to advise others to give up the base desires and remain
firm against their evil demands. Put differently, 'enjoining the truth'
means 'improving the knowledge of Muslims or their intellectual
development' and 'enjoining patience' means 'improving the practical life
of Muslims'.
mankind is in a state of loss; exception, however, is made of people who
are characterized by four qualities: [I] faith; [2] righteous deeds; [31
advising each other for Truth; and [41 advising each other for patience.
This is the only path to salvation in this world, as well as in the next
world. The Qur'anic prescription comprises, as we have just seen, of four
elements. The first two of them relate to man's own personal betterment,
and the other two relate to other people's guidance and reform. [IbnKath:r].
⦁ Relationship between 'Time' and 'Human Loss'
The first point we need to analyze here is the relationship between the 'oath of time' and 'its subject' because there needs to be a relationship
between an 'oath' and its 'subject' The commentators, generally, state
that all conditions of man, his growth and development, his movements,
his actions and morality - all take place within the space of 'Time'. Man
will lose the capital of his existence. Hours, days, months, and years of life
pass quickly, spiritual and material potentialities decline, and abilities
fade. Man is like a person who possesses great capital and, without his
permission and will, every day, a portion of that capital is taken away.
This is the nature of life in this world; the nature of continual loss. How
well this has been put poetically:
"Your life comprises a few breaths that can be counted; when
one of them is sent out, a part of your life has diminished."
Allah has granted man the invaluable capital of his life, so that he
may invest it in profitable business venture. If he invests his capital of life
sensibly in good works, there will be no limit to the profitable returns; but
if he invests it unwisely in evil works, then, let alone attracting profitable
returns, he will even lose his capital, and. In addition, he will incur the
dreadful scourge of committing numerous sins. If however a person did
not invest his life-capital in good deeds or in evil deeds, then he, at least,
loses both the profit. as well as the capital. This is not merely a poetic
imagery, but is supported by a Prophetic Hadith, according to which the
Messenger of Allah is reported to have said:
"When a person wakes up in the morning, he invests his soul or
life in a business enterprise: some of the investors free or save
the capital from loss and others destroy it."
The Quran itself has used the word tijarah in relation to 'faith' and 'righteous deed', thus:
"...shall I tell you about a trade that saves you from a painful punishment? [61:l0]"
Since 'Time' is man's capital of life, the man himself is the trader.
Under normal circumstances, his capital is not a frozen thing that may be
kept for a while and used up later when the need arises. The capital is
fluid or flowing all the time, every minute and every second. The man
who invests it needs to be very wise, intelligent and agile, so that he is
able to swiftly and readily reap the profit from a flowing capital. One of
the old scholars said that he had learnt the meaning of this verse from an
ice-seller whose trade required utmost diligence, and if he were neglectful
for a moment, his entire capital would melt away. That is why this verse
has sworn an oath by the 'time' to indicate that it is a melting capital, and
the only way to escape loss is to take every moment of his life as valuable,
and use it for the four acts mentioned in the Surah.
Another possible reason for swearing by 'Time' may be that the 'Time'
(in the sense of history) bears testimony to the fact mentioned in the
Siirah. If one thinks on the causes of the rise and decline of individuals
and nations, he would certainly believe that it is only these four acts
(mentioned in the forthcoming verses) that may ensure the real success
and betterment of mankind. Whoever has ever abandoned them has
suffered a great loss, as is evident from numerous events recorded by
history.
Let us now study the 'four principles' mentioned in the Surah. As pointed out earlier, faith and righteous deeds are related to man's moral and spiritual growth and development. They are not in need of elaboration. However, the last two principles ['advising each other for truth'] and ['advising each other for patience'] require some elaboration.
The infinitive tawasi is derived from wasiyyah which means 'to advise
somebody strongly and effectively about the best thing to do in a
particular situation'. The term wasiyyah also refers to a 'will or testament'
where a testator advises his executor regarding the disposal of his estate
on his death.
The two parts are in fact two chapters of the same testament: [ll
advice to truth; and [21 advice to patience and fortitude. These two
concepts may be explained in different ways. One way to explain them is
that haqq ('truth') refers to the package of 'correct faith' and 'good deeds',
and sabr ('patience') refers to abstinence from all sins and evil deeds.
Thus the first concept refers to 'enjoining good actions' and the second
concept refers to 'forbidding evil actions'. The cumulative sense of the
Surah is that believers have been enjoined not only to adopt right faith
and good deeds themselves, but to advise others strongly and effectively
to adopt them, and thus help in the creation of a healthy atmosphere
around them.
It is also possible to interpret 'Truth' as referring to articles of faith,
and to interpret 'patience' as referring to all good actions and abstinence
from evil deeds. The word sabr, originally meaning 'to withhold oneself
and to bind oneself ', encompasses binding oneself down to the
performance of righteous deeds and abstaining from sins.
Hafiz Ibn Taimiyyah has stated in one of his monographs that there
are normally two factors that restrain a person from faith and righteous
deeds: The first cause is some doubts about the true faith. When such
doubts arise in the mind of people, it destroys their faith and leaves them
confused and confounded. As a result, it adversely affects their righteous
deeds. The second cause is the selfish desires that stop man from doing
good, and involve him in evil deeds. In this situation, he theoretically
believes that he should do good and abstain from sins, but his selfish
desires lead him to stray from the right path. The current verse indicates
to remove both causes of one's distraction. By stressing upon 'advice of
truth' it has catered to the first cause, and that it should be removed by
reforming others on theoretical and academic level, and by emphasizing
on 'advice of patience' it has taken care of the second cause by enjoining
upon the Muslims to advise others to give up the base desires and remain
firm against their evil demands. Put differently, 'enjoining the truth'
means 'improving the knowledge of Muslims or their intellectual
development' and 'enjoining patience' means 'improving the practical life
of Muslims'.
Tafseer Mufti Taqi Usmani
Time is the most precious asset of one’s life.
Tafseer Shaikh Ashiq Ilahi
Surah Asr encompasses man's failure and success in a nutshell. By taking an oath in the name of time, Allah Ta'ala presents time as a witness to the fact that man in general is at a loss. He has to leave behind whatever he earns of this
world and because he does not take a provision of good deeds to the Akhirah
( Hereafter ), he stands at a loss there. If man looks back in time and studies the
history of past nations, it will become clear to him that most people have
destroyed their lives in the Akhirah ( Hereafter ). If a person lives his life properly, he will be successful in the Akhirah ( Hereafter ). On the other hand, failure to do so will lead him to devastation in the Hereafter.
world and because he does not take a provision of good deeds to the Akhirah
( Hereafter ), he stands at a loss there. If man looks back in time and studies the
history of past nations, it will become clear to him that most people have
destroyed their lives in the Akhirah ( Hereafter ). If a person lives his life properly, he will be successful in the Akhirah ( Hereafter ). On the other hand, failure to do so will lead him to devastation in the Hereafter.
Tafseer Tafheem Ul-Quran
In this Surah an oath has been sworn by the Time to impress the point that man is in sheer loss and only those people are an exception from the loss who are characterized by four qualities:
(1) Faith,
(2) righteous deeds,
(3) exhorting one another to Truth, and
(4) exhorting one another to patience.
Let us consider each of these parts separately in order to understand the meaning fully. As for the oath, we have explained several times above that Allah has not sworn an oath by any of the created objects on account of its glory or its excellence and wonderful qualities but for the reason that it
testifies to the truth which is meant to be established. Therefore, the oath by Time signifies that Time is witness to the truth that man is in sheer loss except for the people who possess the four qualities.
The word time is used for the past as well as for the passing time in which the present, in fact, does not signify any long stretch of time. Every moment, when it has passed, becomes past, and every moment of the future, when it is passing, becomes present, and when it has passed, becomes past. Here, since the
oath has been sworn by time absolute, both kinds of time are included in its meaning. The oath by the past time means that human history .testifies that the people who were without these qualities, eventually incurred loss, and in order to understand the significance of the oath by the passing time, one should
understand that the time which is now passing is, in fact, the time which has been given to every single individual and every single nation to work in the world. Its example is of the time which is allotted to a candidate for answering his question-paper in the examination hall. The speed with which this time is
passing can be estimated from the movement of the second-hand in the watch. Even a second is a considerable amount of time, for during this very second light travels 186,000 miles, and in the Kingdom of God there may as well be many things which move even faster than light, but are not yet known to
man. However, if the speed of the passing time be regarded the same as of the movement of the secondhand, and we consider that whatever act, good or bad, we perform and whatever occupation we pursue, takes place in the limited span of age that we have been given for work in the world, we feel that our real
wealth is this very time, which is passing so quickly. Imam Razi has cited a scholar as saying: "I understood the meaning of Surah Al-`Asr from an ice-seller, who was calling aloud for the attention of the people repeatedly in the bazaar: 'Have mercy on the one whose wealth is melting away !' Hearing what
he was crying I said to myself: this then is the meaning of Wal- asr-i innal-insana la-fi khusr-in. The age limit that man has been allotted is passing quickly" like the melting away of ice. if it is wasted, or expended in wrong pursuits, it will be sheer loss to man. Thus, swearing an oath by the Time what has been said in this Surah, means that the fast passing Time is witness that devoid of these four qualities in whatever occupation and work man is expanding his limited span of life, he is engaged in bad bargains;
only such people are engaged in good bargains, who work in the world, characterized by the four qualities. It would be just like calling attention of the candidate, who was expanding the time allotted for solving the question paper in some other pursuit, to the wall clock in the examination hall, to tell him that
the passing time bore witness that he was causing loss to himself; the candidate benefiting by the Time was he who was using every moment of the allotted time in solving the paper. Though the word Man has been used in the singular, in the following sentences those people have been made an exception from it, who are characterized by the four qualities. Therefore, one will have to admit
that here the word Man has been used as a collective noun, denoting a class, and it applies equally to individuals, groups, nations, and entire mankind. Thus,. the general statement that whoever is devoid of the above four qualities, is in loss, would be proved in any case whether it is a person who is devoid of these, or a nation, or all men' of the world. It will be just like giving the verdict that poison is fatal for man; it will mean that poison is fatal in any case whether it is taken by an individual, or a nation, or all the people of the world. Poison's being fatal is an unchangeable truth; it does not make any difference whether one man has taken it, or a nation has decided to take it, or all the people of the world collectively have agreed to take poison. Precisely in the same way this truth by itself is unchangeable that man's being devoid of the above foul qualities brings him loss. The general rule is not at all affected even if one man is devoid of these, or a nation, or all the people of the world agree that they would exhort one another to disbelief, immorality, falsehood and servitude to the self.
(1) Faith,
(2) righteous deeds,
(3) exhorting one another to Truth, and
(4) exhorting one another to patience.
Let us consider each of these parts separately in order to understand the meaning fully. As for the oath, we have explained several times above that Allah has not sworn an oath by any of the created objects on account of its glory or its excellence and wonderful qualities but for the reason that it
testifies to the truth which is meant to be established. Therefore, the oath by Time signifies that Time is witness to the truth that man is in sheer loss except for the people who possess the four qualities.
The word time is used for the past as well as for the passing time in which the present, in fact, does not signify any long stretch of time. Every moment, when it has passed, becomes past, and every moment of the future, when it is passing, becomes present, and when it has passed, becomes past. Here, since the
oath has been sworn by time absolute, both kinds of time are included in its meaning. The oath by the past time means that human history .testifies that the people who were without these qualities, eventually incurred loss, and in order to understand the significance of the oath by the passing time, one should
understand that the time which is now passing is, in fact, the time which has been given to every single individual and every single nation to work in the world. Its example is of the time which is allotted to a candidate for answering his question-paper in the examination hall. The speed with which this time is
passing can be estimated from the movement of the second-hand in the watch. Even a second is a considerable amount of time, for during this very second light travels 186,000 miles, and in the Kingdom of God there may as well be many things which move even faster than light, but are not yet known to
man. However, if the speed of the passing time be regarded the same as of the movement of the secondhand, and we consider that whatever act, good or bad, we perform and whatever occupation we pursue, takes place in the limited span of age that we have been given for work in the world, we feel that our real
wealth is this very time, which is passing so quickly. Imam Razi has cited a scholar as saying: "I understood the meaning of Surah Al-`Asr from an ice-seller, who was calling aloud for the attention of the people repeatedly in the bazaar: 'Have mercy on the one whose wealth is melting away !' Hearing what
he was crying I said to myself: this then is the meaning of Wal- asr-i innal-insana la-fi khusr-in. The age limit that man has been allotted is passing quickly" like the melting away of ice. if it is wasted, or expended in wrong pursuits, it will be sheer loss to man. Thus, swearing an oath by the Time what has been said in this Surah, means that the fast passing Time is witness that devoid of these four qualities in whatever occupation and work man is expanding his limited span of life, he is engaged in bad bargains;
only such people are engaged in good bargains, who work in the world, characterized by the four qualities. It would be just like calling attention of the candidate, who was expanding the time allotted for solving the question paper in some other pursuit, to the wall clock in the examination hall, to tell him that
the passing time bore witness that he was causing loss to himself; the candidate benefiting by the Time was he who was using every moment of the allotted time in solving the paper. Though the word Man has been used in the singular, in the following sentences those people have been made an exception from it, who are characterized by the four qualities. Therefore, one will have to admit
that here the word Man has been used as a collective noun, denoting a class, and it applies equally to individuals, groups, nations, and entire mankind. Thus,. the general statement that whoever is devoid of the above four qualities, is in loss, would be proved in any case whether it is a person who is devoid of these, or a nation, or all men' of the world. It will be just like giving the verdict that poison is fatal for man; it will mean that poison is fatal in any case whether it is taken by an individual, or a nation, or all the people of the world. Poison's being fatal is an unchangeable truth; it does not make any difference whether one man has taken it, or a nation has decided to take it, or all the people of the world collectively have agreed to take poison. Precisely in the same way this truth by itself is unchangeable that man's being devoid of the above foul qualities brings him loss. The general rule is not at all affected even if one man is devoid of these, or a nation, or all the people of the world agree that they would exhort one another to disbelief, immorality, falsehood and servitude to the self.
Transliteration
Ayah 1
WaalAAasri
Word-by-word
Ayah 1
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | وَالْعَصْرِ | WaalAAasri | By the time | ع ص ر |
Section 02
Cross-references
Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.
Section 03
Articles & resources
Long-form articles, scientific commentary, and historical context linked from the legacy archive.
Articles
Scientific Data
Misconceptions
- How should she get rid of those who are wasting her life.html
- How should she get rid of those who are wasting her life.html
- It is wrong to combine Asr with Maghrib or Fajr with Zuhr.html
- It is wrong to combine Asr with Maghrib or Fajr with Zuhr.html
- Length of shadow when the time of _Asr begins.html
- Length of shadow when the time of _Asr begins.html
- Reciting Surah al-‘Asr Before Leaving a Gathering.html
- Reciting Surah al-‘Asr Before Leaving a Gathering.html
- Reconciling two ahaadeeth about time for ‘Asr prayer.html
- Reconciling two ahaadeeth about time for ‘Asr prayer.html
- Ruling on delaying ‘Asr prayer and its adhan for an hour so that employees can gather.html
- Ruling on delaying ‘Asr prayer and its adhan for an hour so that employees can gather.html
- Salat ul wusta.html
- Salat ul wusta.html
- The first prayer in which the Prophet (peace and blessings of Allaah be upon him) bowed.html
- The first prayer in which the Prophet (peace and blessings of Allaah be upon him) bowed.html
- The running time.html
- The running time.html
- Use of time and sleeping after Fajr and _Asr prayer.html
- Use of time and sleeping after Fajr and _Asr prayer.html
- What is Salat ul-Wusta mentioned in Surah Al-Baqara.html
- What is Salat ul-Wusta mentioned in Surah Al-Baqara.html
Section 04
Audio & video lectures
28 videos · 12 audio lectures from contemporary scholars.
Wasting Time
Sheikh Assim Al Hakeem
Video · youtube
Wasting Time
Sheikh Assim Al Hakeem
Video · youtube
Benefit Of Time
Dr.Muhammad Salah
Video · youtube
Benefit Of Time
Dr.Muhammad Salah
Video · youtube
The Importance of Time
Mohammed Tim Humble
Video · youtube
The Importance of Time
Mohammed Tim Humble
Video · youtube
Dr. Bilal Philips - Value of Time : The Dangers of Procrastination
Bilal Philips
Video · youtube
Dr. Bilal Philips - Value of Time : The Dangers of Procrastination
Bilal Philips
Video · youtube
Khutbah: The Importance of Time ~ Dr. Yasir Qadhi
Yasir Qadhi
Video · youtube
Khutbah: The Importance of Time ~ Dr. Yasir Qadhi
Yasir Qadhi
Video · youtube
Don't Waste your Time but Utilize it
Ismail Ibn Musa Menk
Video · youtube
Don't Waste your Time but Utilize it
Ismail Ibn Musa Menk
Video · youtube
Health & Free Time
Ismail Ibn Musa Menk
Video · youtube
Health & Free Time
Ismail Ibn Musa Menk
Video · youtube
Time Will Be Brought In The Presence Of Everyone
Ismail Ibn Musa Menk
Video · youtube
Time Will Be Brought In The Presence Of Everyone
Ismail Ibn Musa Menk
Video · youtube
TIME MANAGEMENT
Ismail Ibn Musa Menk
Video · youtube
TIME MANAGEMENT
Ismail Ibn Musa Menk
Video · youtube
Yahya Ibrahim ¦ Time Management
Yahya Ibrahim
Video · youtube
Yahya Ibrahim ¦ Time Management
Yahya Ibrahim
Video · youtube
HOW TO STOP WASTING TIME [YOUTH]
Nouman Ali Khan
Video · youtube
HOW TO STOP WASTING TIME [YOUTH]
Nouman Ali Khan
Video · youtube
You Don't Have "Free Time
Nouman Ali Khan
Video · youtube
You Don't Have "Free Time
Nouman Ali Khan
Video · youtube
Time Management
Sheikh Yawar Ali Baig
Video · youtube
Time Management
Sheikh Yawar Ali Baig
Video · youtube
Explaining Surah Asr - Dr. Zakir Naik
Dr. Zakir Naik
Video · youtube
Explaining Surah Asr - Dr. Zakir Naik
Dr. Zakir Naik
Video · youtube
the-importance-of-time
navaid-aziz
Audio lecture
the-importance-of-time
navaid-aziz
Audio lecture
why-its-important-to-be-on-time
muslimcentral.com
Audio lecture
why-its-important-to-be-on-time
muslimcentral.com
Audio lecture
greatest-loss-tafsir-surat
riyadul-haqq
Audio lecture
greatest-loss-tafsir-surat
riyadul-haqq
Audio lecture
Tafsir_Al-Takathur
alhudamedia.com
Audio lecture
Tafsir_Al-Takathur
alhudamedia.com
Audio lecture
EnglishTafsirFullQuran
Dr.+Israr+Ahmed
Audio lecture
EnglishTafsirFullQuran
Dr.+Israr+Ahmed
Audio lecture
islamway
islamway
Audio lecture
islamway
islamway
Audio lecture
References
- Tafseer — Abdullah Yusuf
- Tafseer — Dr. Farooq Azam
- Tafseer — Ibn Abbas
- Tafseer — Jalalain
- Tafseer — Ma’arif Ul-Quran
- Tafseer — Mufti Taqi Usmani
- Tafseer — Shaikh Ashiq Ilahi
- Tafseer — Tafheem Ul-Quran
- Translation — Sahih International
- Hadith collections — 22 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
- Quranic cross-references — 34 parallel verses
- Linked articles — 28 long-form pieces
