Irfani (Gnostic) Tafsir (Exegesis) of Surah Al-'Asr
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See Also:
http://www.untiredwithloving.org/dahr.html
http://www.untiredwithloving.org/human_1_3.html
http://www.untiredwithloving.org/anna_inna.html
http://www.untiredwithloving.org/panting_horses.html#waw_emergence
http://www.untiredwithloving.org/kitab_al_waw.html
Ibn Kathir
Al-Asr: The time during when occur human endeavors
تفسير تفسير القرآن الكريم/ ابن كثير (ت 774 هـ)
العصر: الزمان الذي يقع فيه حركات بني آدم من خير وشر
Al-Asr is a category of time which is specific to human
existence and endeavors, while Al-Dahr is the general concept of
time for all things, human or not:
Qurtubi
The Prophet, peace be upon him, said: 'Subhāna (Sanctity
to) Al-Dahr Al-Dāhir', like unto the Al-Ahad and Al-Wāhid, for
Hu is Al-Dahr and Ad-Dāhir.
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سبحان
الدهر الداهر
Warning: The above Hadith (Prophetic Narration) is not found
in any sources by this Rahi(author).
Dahr means the eternal and everlasting Wujud (Being) of Hu, while
Dāhir means the agent doer that causes the transience of time.
Imam Ali used the terms in different derivations in a sermon:
Al-Dahr Al-Dūhūr, and similar usage was found in Ibn Arabi's
Futuhat.
قال علي: مدهر الدهور
The pre-Islamic Arabs thought that the passage of day and night was
the responsible for their death as indicated in the Qur'an: And they
say: "What is there but our life in this world"? We shall die and we
live, and nothing but Dahr (time) can destroy us [45:24], and when
something bad happened to them they used to curse the time and the
Prophet forbade the cursing of the time: Do not curse the time, that
indeed Allah
is the Al-Dahr (Time).
Dara: Al-Dahr was used in the Surah Al-Insan:
76:1. Indeed an interval of time has come upon the human being that
he
was nothing, not even mentioned
هَلْ أَتَى عَلَى
الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا
http://www.untiredwithloving.org/human_1_3.html
Marking the category of time when the human being was not in
existence.
Therefore there is a special category of time i.e. Al-Asr, colonized
by the human species which certain parts of human existence feels
the passage of time and corresponding transience, highly
particularized exclusively for humans.
Baqli
Allah
takes an oath (Qasam by Waw) by this particularized category of time
for Arif(s) (those with un-learnt knowledge within) the time when
they turned towards ITs
Beauty and frolic (with the hope of a) tryst. Human being is veiled
by his Nafs (Self)
against ITs Divine
Self (Translation?), and such occlusion allows not to arrive
at ITs Divine Presence, save those who shed their transient
attributes at the gates of Azal (Sempiternity)
by garbing the robe of Divine Attributes in concordance to : Except
those who believed (see Ibn Arabi below) ...
تفسير عرائس البيان في حقائق القرآن/
البقلي (ت 606 هـ) مصنف و مدقق مرحلة اولى
{ وَٱلْعَصْرِ } * { إِنَّ ٱلإِنسَانَ لَفِى خُسْرٍ } * {
إِلاَّ ٱلَّذِينَ آمَنُواْ وَعَمِلُواْ ٱلصَّالِحَاتِ
وَتَوَاصَوْاْ بِٱلْحَقِّ وَتَوَاصَوْاْ بِٱلصَّبْرِ }
{ وَٱلْعَصْرِ * إِنَّ ٱلإِنسَانَ لَفِى خُسْرٍ } اقسم الله
بآزاله وآباده التى هى اعصار الاولية والآخرية التى قصر منها الدهر
الدهار عن تعدادها وايضا اقسم بزمان العارفين حين تابوا بجماله
وفرحوا بلقائه ان الانسان لفى خسر اذا احتجب بنفسه عن
نفسه وانه لا يبلغ الى وصله ثم استثنى اهل الشهود
والقدم الذين تركوا اوصاف الحدوثية على باب الازلية واتصفوا
باوصاف الربوبية بقوله { إِلاَّ ٱلَّذِينَ آمَنُواْ
وَعَمِلُواْ ٱلصَّالِحَاتِ وَتَوَاصَوْاْ بِٱلْحَقِّ وَتَوَاصَوْاْ
بِٱلصَّبْرِ } تواصوا بالصبر بالله فى الله وتواصوا بالحق بالاقبال
على الحق قال بعضهم التواصى بالصبر هو ان لا يشهد البلاء بحال قال
بعضهم التواصى بالحق هو مقام مع الحق والقيام باوامره على حدود
الاستقامة.
Dara: The name Asr also refers to a short duration prior to sunset,
when Muslims are to perform prayers and Dhikr (Remembrance),
in particular this sunset followed by the darkness caused by the
opacity of the carnal Nafs (Self):
Ta'wilat Najmiya
Ahmad Ibn Umar
It is noteworthy that Asr is the realm of Selves, during the
spiritual day-times followed by darkling physiological nights, and
this Asr belongs to a glimmering shaft of light from Allah in
those spiritual day-times.
تفسير التأويلات النجمية في التفسير
الإشاري الصوفي/ الإمام أحمد بن عمر (ت618 هـ) مصنف و لم يتم
تدقيقه بعد
{ وَٱلْعَصْرِ } * { إِنَّ ٱلإِنسَانَ لَفِى خُسْرٍ } * {
إِلاَّ ٱلَّذِينَ آمَنُواْ وَعَمِلُواْ ٱلصَّالِحَاتِ
وَتَوَاصَوْاْ بِٱلْحَقِّ وَتَوَاصَوْاْ بِٱلصَّبْرِ }
فينبغي أن يعرف أن عصر عالم الأنفس في الأيام الروحانية قائم
مقام ليلة القدر في الليالي الجسمانية، والعصر يتعلق
بضوء نور الجلال الذي أودعه الله في النهار، ولولاه ما اشتغل
الناس في النهار بالكسب، والقدر يتعلق بضوء نور الجمال الذي أودعه
في الليل، ولولاه ما اشتغل أحد باستراحة في الليل، وفيه حكمة
التدبير مما يتعلق بحد القرآن، ولست مأذنوناً بإفشائه.
Ibn Arabi
"Except those who believed": (There in infinite past
or Qidam)Believed
in Allah
via the knowledge with certitude (not blind faith), and they
cognized that nothing can be altered except by Allah and thus became
patent and clear (their insides made visible as their outsides) and
exited from the veil of Dahr (when they were nothing see 76:1 above)
and (entered the specialized category of time Asr).
"Did righteous deeds": (Here in this transient world)
"Insisted on Haqq
(Truth, Reality)": (There in infinite past or Qidam)
in Allah's
immovable everlasting Tauhid (Divine
Oneness) i.e. Oneness of Dhat (Inmost Essence beyond any
observation nor information exchange), Oneness of Attributes e.g.
Mercy, Oneness in actions e.g. creation and engineering of cosmos.
"Insisted on Patience": (Here in this transient world)
patience with all other than Allah (the
source of all afflictions and sufferings)
تفسير تفسير القرآن / ابن عربي (ت 638 هـ)
مصنف و مدقق
{ وَٱلْعَصْرِ } * { إِنَّ ٱلإِنسَانَ لَفِى خُسْرٍ } * {
إِلاَّ ٱلَّذِينَ آمَنُواْ وَعَمِلُواْ ٱلصَّالِحَاتِ
وَتَوَاصَوْاْ بِٱلْحَقِّ وَتَوَاصَوْاْ بِٱلصَّبْرِ }
{ إلاَّ الذين آمنوا } بالله الإيمان العلمي اليقيني وعرفوا
أن لا مؤثر إلا الله وبرزوا عن حجاب الدهر { وعملوا الصالحات }
الباقيات من الفضائل والخيرات، أي: اكتسبوها فربحوا بزيادة النور
الكمالي على النور الاستعدادي الذي هو رأس مالهم { وتواصوا بالحق }
أي: الثابت الدائم الباقي على حاله أبداً من التوحيد والعدل، أي:
التوحيد الذاتي والوصفي والفعلي فإنه الحق الثابت فحسب { وتواصوا
بالصبر } معه وعليه عن كل ما سواه بالتمكين والاستقامة، فإن الوصول
إلى الحق سهل.
Dara: Above comments with There and Here are like
obverse faces of the same coin. These comments are inexorably linked
and inseparable.
Waw of Emergence for Al-Asr
وَٱلۡعَصۡرِ
Note: See Ibn Arabi Micro/Macro
state and two Waw(s).
The waves on the sea surface are emergent entities, they are macro
byproducts of micro states of water and in and of themselves they
have no existence. Similarly the human life in this odd category of
Al-Asr for passage of time is Emergent entity, in and of itself
human cannot exist and it is a macro byproduct of the micro states
of Tauhid (Divine Oneness), see Ibn Arabi above.
While all that could be said about any other creature, the Al-Asr
interval of time is unique and particularized for human species (Al
of Al-Insan indicates genus (Jins)).
Inna Al-Insan-a
إِنَّ ٱلۡإِنسَـٰنَ
Beginning Kasra
of 'Inna
tells a tale of mid-level complexity of preamble structures, in the
deep past (Fatha
of Nun),
for Al-Insan the human species to become, like an arrow or pointer
from the past pointing with a tip made up of a lens to perpetually Contrast
the human species and to single out their Surat (Constraint)
of being, La (for sure), in (Fi) constant state of loss!
Loss of most precious most unique time with when they were endued,
so little of this time and absolutely irreplaceable.
©
2014-2002, Dara O Shayda