Al-ʿAṣr

24 passages reference this surah

From 16 books in our audiobook library. Each passage is also spoken aloud in the app.

Book 17: Etiquettes of Travel

Imam al-Ghazali · Ihya’ ‘Ulum al-Din

1. "If one intends to settle after performing Asr and the time for Asr comes while he is at home, then he must perform the Asr prayer. What passed was considered valid only on the condition that the excuse remained until the expiration of the Asr time."

   Source in Etiquettes of Travel →

2. "If Asr is brought forward to Dhuhr, one should intend to combine Dhuhr and Asr before finishing Dhuhr. After completing Dhuhr, one should establish Asr, renewing ablution if necessary, and not separating them by more than the time it takes for ablution and establishment."

   Source in Etiquettes of Travel →

3. "However, if the Asr is performed before the Zuhr, it is not permissible because what follows the completion of the Zuhr is designated as the time for Asr. It is unlikely for someone intending to abandon or delay the Zuhr to engage in Asr."

   Source in Etiquettes of Travel →

Book 10: The Mysteries of Regular Divisions

Imam al-Ghazali · Ihya’ ‘Ulum al-Din

1. "If even inanimate objects prostrate to Allah, how could a sane servant neglect the various types of worship? The sixth practice begins when the 'asr, or afternoon time, enters. Allah swore by this time when He said, "By Time (Wal-Asr)."

   Source in Arrangement of Litanies →

2. "from the rise of the sun to the zenith are two devotions, from the zenith to the time of Asr are two devotions, and from Asr to Maghrib are two devotions. The night is divided into four devotions: two from Maghrib to the time when people sleep,"

   Source in Arrangement of Litanies →

Volume One

Ibn al-Qayyim · Madārij al-Sālikīn

1. "The Prophet, peace and blessings be upon him, did not pray فَجْر on the day of the valley after sunrise except in its true time. There are three types of prayer times: one for those who are capable, awake, and remembering, which is five; one for those who are remembering, awake, and excused, which is three, as ظُهْر and عَصْر share a time, مَغْرِب and عِشَاء share a time, and فَجْر has its own time."

   Source in Volume One →

2. "Since the benefit of performing the action on time is lost, he should perform it outside its time. They said: The Prophet مُحَمَّد, peace be upon him, said, "If I command you to do something, do as much of it as you can." This implies fulfilling the command to the best of one's ability, even if outside its prescribed time, especially if it was impossible to perform it on time."

   Source in Volume One →

3. "Otherwise, anyone occupied with something they care about is absorbed in its presence and pursuit, having their time with it, and indeed, their times are consumed by it. The repentance of these individuals stems from wasting a specific and precious time—a time of true connection and a correct state with اللّٰه, free from distractions."

   Source in Volume One →

The Wholesome Rain of Good Words

Ibn al-Qayyim · Timeless Classics

1. "sunset. Allah, glorified and exalted, said, O you who have believed, remember Allah with much remembrance and exalt Him morning and afternoon. The term afternoon, according to al-Jawari, refers to the time from the afternoon until sunset. Its plural forms are usal, usals,"

   Source in The Wholesome Rain →

Volume Three

Ibn al-Qayyim · Madārij al-Sālikīn

1. "which is the astonishment being referred to. Now, regarding the onslaught of precedence over his time, precedence is eternity, which exists before the seeker's time. Eternity overcomes his time because his time is transient and perishable."

   Source in Volume Three →

2. "When they say, "the time is the Truth," they mean that the name of the Truth is applied to time, indicating the immersion of the form of time in the existence of the Truth. For the seeker, as their immersion in time intensifies,"

   Source in Volume Three →

3. "These stages are specific to the second meaning of the concept of time. And اللّٰه knows best. The Third Meaning: The True Time The third meaning is "the true time," referring to the immersion of the form of time in"

   Source in Volume Three →

Book 7: The Mysteries of Pilgrimage

Imam al-Ghazali · Ihya’ ‘Ulum al-Din

1. "This Tawaf is a pillar of Hajj. Its earliest time is after midnight on the night of the Day of Sacrifice, and its best time is the Day of Sacrifice itself, with no end time set, allowing delay to any desired time."

   Source in The Mysteries of Pilgrimage →

Book 39: The Book of Contemplation

Imam al-Ghazali · Ihya' 'Ulum al-Din

1. "Its rising and setting are guided by another pace ordained by its Creator. Without its rise and fall, there would be no alternation of night and day, no recognition of time; darkness or light would prevail permanently, without distinction between the time for work and the time for rest."

   Source in The Book of Contemplation →

Book 4: The Book of Prayer

Imam al-Ghazali · Ihya’ ‘Ulum al-Din

1. "al-Ḥasan explained it as the one who neglects the time of prayer until it passes. Others said it is the one who, if he prays at the beginning of its time, is not happy, and if he delays it beyond the time, is not saddened, seeing neither advancement as good nor delay as a sin."

   Source in The Book of Prayer →

2. "If he achieves his tranquility only after the imam has passed the state of bowing, that rak’ah is missed for him. Issue: If one misses the midday prayer until the time of the afternoon prayer, he should first pray the midday prayer, then the afternoon prayer."

   Source in The Book of Prayer →

Volume One: From Tangier to the Lands of the East

Ibn Battuta · Rihla — The Travels of Ibn Battuta

1. "was to attend the Congregational Mosque every afternoon. After the Asr afternoon prayer, he would rest against the Qibla wall and the reciters would sit before him on a raised wooden platform. They would recite Surah al-Fath, al-Mulk, and Amma in beautiful voices, moving"

   Source in Volume One →

Book 14: The Lawful and the Unlawful

Imam al-Ghazali · Ihya’ ‘Ulum al-Din

1. "then consider what you wish to be in you at that time and adhere to it now, and what you dislike to be in you at that time, abandon it now. Perhaps that time is near.” An Arab entered to speak with Sulayman ibn Abd al-Malik and declared, “O Commander of the Faithful,"

   Source in The Lawful and the Unlawful →

The Disease and The Cure

Ibn al-Qayyim · Timeless Classics

1. "their saying, Time is like a sword, if you do not cut it, it cuts you. A person's time is truly their life, the essence of their eternal life in bliss and the essence of their life in torment. It passes faster than clouds. Whatever time is spent for God and by God"

   Source in The Disease and The Cure →

Volume Two

Ibn al-Qayyim · Madārij al-Sālikīn

1. "attributes, without distraction. The theologian is scattered, occupied with understanding the reality of time and place. In contrast, the knowledgeable one is frugal with time, unwilling to waste it on anything other than the journey to the Lord of time and place."

   Source in Volume Two →

Futūḥ al-Ghayb — Revelations of the Unseen

Shaykh Abd al-Qadir al-Jilani · Timeless Classics

1. "Maintain good manners and do not accuse your Master, for everything with Him is measured. Nothing is advanced before its time nor delayed beyond its time. What is destined for you will come to you at its appointed time and term, whether you wish it or not."

   Source in Futūḥ al-Ghayb →

The Beginning of Guidance

Imam al-Ghazali · The Beginning of Guidance

1. "The Messenger of Allah, peace and blessings be upon him, said, May Allah have mercy upon a person who prays four rakahs before Asr, strive to receive his invocation. After Asr, do not engage except with similar activities as before, and your time should"

   Source in Beginning of Guidance →

Volume 1 — From Creation to Mūsā

Ibn Kathir · Al-Bidāya wal-Nihāya

1. "I alternate the night and the day. Scholars like al-Shafi'i explain that cursing time means attributing events to time, whereas it is Allah who does this. When one curses the doer, they are attributing it to time, but Allah is the true doer, the"

   Source in From Creation to Mūsā →

Volume 2 — From the Israelite Prophets to Pre-Islamic Arabia

Ibn Kathir · Al-Bidāya wal-Nihāya

1. "Then he asked, Who will work for me from midday until the Asr prayer for one chirat? The Christians worked during this time for one chirat. Finally he asked, Who will work for me from the Asr prayer until sunset for two chirats?"

   Source in Israelite Prophets to Pre-Islamic Arabia →