سُوْرَةُ الْعَصْرِ
Surah Al-Asr (103) — Ayah 3
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ ﴿3﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd).
Word by Word — Arabic, Transliteration & Meaning
إِلَّا
illā
Except
ٱلَّذِينَ
alladhīna
those who
ءَامَنُوا۟
āmanū
believe
وَعَمِلُوا۟
waʿamilū
and do
ٱلصَّـٰلِحَـٰتِ
l-ṣāliḥāti
righteous deeds
وَتَوَاصَوْا۟
watawāṣaw
and enjoin (each other)
بِٱلْحَقِّ
bil-ḥaqi
to the truth
وَتَوَاصَوْا۟
watawāṣaw
and enjoin (each other)
بِٱلصَّبْرِ
bil-ṣabri
to [the] patience
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
3. Except for those who believe, do righteous deeds, and encourage one another to the truth and urge one another to patience [3].
[3]
The Four Essential Qualities of the Believers:
In this verse, the four qualities are mentioned, by acting upon which a person can be saved from loss in the Hereafter. The first quality is faith in the unseen, which has six components, and they have already been mentioned in detail under verse 3 of Surah Al-Baqarah. The second quality is the performance of righteous deeds. The term "righteous deeds" has such a broad meaning that no act of goodness or virtue is excluded from it. However, it has two important conditions. One is faith in the unseen, which has already been mentioned. Without faith, there is no concept of righteous deeds, and the second is that the act should be performed according to the guidance of the Shariah. The third quality is that they enjoin one another to the truth. The opposite of truth is falsehood. The word "truth" is generally used in two meanings:
(1) Truth and reality; that is, anything that, after experience and observation, is proven to be correct.
(2) The right whose fulfillment is obligatory upon a person, whether it is the right of Allah, the right of people, or the right of one's own self. The meaning is that they do not suffice with being truthful or fulfilling rights themselves, but also urge one another to adopt the truth, to remain steadfast upon it, and to fulfill rights. From this verse, it is also understood that Islam gives special importance to collective life, and the task of such people is that whenever and wherever falsehood or evil begins to rise, all of them stand up against it, and strive to make the truth prevail and remain established. In other words, the meaning of "enjoining one another to the truth" is the fulfillment of the duty of enjoining good and forbidding evil, whose importance is mentioned in countless places in the Book and Sunnah. The fourth quality is that in the path of making Islam or the truth prevail and remain established, whatever difficulties arise or whatever hardships they have to face, they not only themselves act with patience and endurance, but also exhort one another to do so. Furthermore, one meaning of patience is to remain steadfast in adhering to the commands of the Shariah. They also continue to exhort one another regarding such matters. About the society and its individuals in which these four qualities are found, it can be said with certainty that they have made full use of the moments of their lives and will remain safe from loss in the Hereafter.
[3]
The Four Essential Qualities of the Believers:
In this verse, the four qualities are mentioned, by acting upon which a person can be saved from loss in the Hereafter. The first quality is faith in the unseen, which has six components, and they have already been mentioned in detail under verse 3 of Surah Al-Baqarah. The second quality is the performance of righteous deeds. The term "righteous deeds" has such a broad meaning that no act of goodness or virtue is excluded from it. However, it has two important conditions. One is faith in the unseen, which has already been mentioned. Without faith, there is no concept of righteous deeds, and the second is that the act should be performed according to the guidance of the Shariah. The third quality is that they enjoin one another to the truth. The opposite of truth is falsehood. The word "truth" is generally used in two meanings:
(1) Truth and reality; that is, anything that, after experience and observation, is proven to be correct.
(2) The right whose fulfillment is obligatory upon a person, whether it is the right of Allah, the right of people, or the right of one's own self. The meaning is that they do not suffice with being truthful or fulfilling rights themselves, but also urge one another to adopt the truth, to remain steadfast upon it, and to fulfill rights. From this verse, it is also understood that Islam gives special importance to collective life, and the task of such people is that whenever and wherever falsehood or evil begins to rise, all of them stand up against it, and strive to make the truth prevail and remain established. In other words, the meaning of "enjoining one another to the truth" is the fulfillment of the duty of enjoining good and forbidding evil, whose importance is mentioned in countless places in the Book and Sunnah. The fourth quality is that in the path of making Islam or the truth prevail and remain established, whatever difficulties arise or whatever hardships they have to face, they not only themselves act with patience and endurance, but also exhort one another to do so. Furthermore, one meaning of patience is to remain steadfast in adhering to the commands of the Shariah. They also continue to exhort one another regarding such matters. About the society and its individuals in which these four qualities are found, it can be said with certainty that they have made full use of the moments of their lives and will remain safe from loss in the Hereafter.
