Hello dear fellows,

I have planned to read out and understand one Surah of Qur'an everyday and write down the basic teachings coming out from it to help us lead a pious life. I thought to share it with you guys here as well, so that things can further be elaborated.


Yesterday, I did Surah Luqmaan and I will put forward the account I have narrated.

LUQMAAN

Introduction: These Ayah of the Book that is full of wisdom are a source of guidance and mercy for those who are pious, offer Namaaz regularly and give Alms, and those are the people who also believe in the hereafter.

Theme: The basic theme of the Surah is to persuade us towards piety and then the announcement of 'azaab' for Mushrikeen.

Lessons/Teachings:

1.The people mentioned in introduction will only get what they desire for (ye log he apni dili muradain payen ge)

2. and those who make fun of Allah's Ayah should wait for humiliating punishment.

3. It is God's staunch promise that He has green Heavenly gardens for people of faith and piety.

4. He made the Skies without the pillars that can be seen and anchored mountains on Earth and created fine pairs of every color in Earth. And those who deny it are merely in misguidance.

5. Allah gave Luqmaan the wisdom so that he may thank the God (Shukr). and the one who thanks God, does so for his own benefit and the one who does not thank God also does it for his own sake. (God does not need it)

6. As a man's mother keeps him in her Uterus regardless of the one-after-another suffering and also fed him for two years, Therefore, Allah has asked man to thank his parents and Him (Allah).

7. Luqmaan tells his son that no matter how tiny and hidden a deed is, God will make it known, as He is a very keen observant.

8. Luqmaan also asks his son to Pray with punctuality, propagate the goodness and stop from evil deeds. and further, to be patient in hard times.

9. he further asks his son neither to make bad faces (munh phulana) in front of people and nor to walk on ground proudly (stepping hard), and that to walk in a proper manner and talk in low tone, as God does not like those who Shout (simile with Donkeys).

10. And the one who bows himself in front of Allah (and His Will) and is also pious, then indeed he held the strong path(/mazboot rassi).

11. Then in next part God has made clear that even if all the wood on earth is consumed to make pens and all the Sea the ink, and even seven more such seas become as ink, it is still not enough to write about God. So, God is asking man to ponder over the coming of Day and Night and how a boats floats in water to get to Him.

12. Man should be afraid of the time when no father will be of any help to the son and the son to his father. (and that time is God's promise)

13. Therefore, the Worldly life and any deceivers should not deceive us.
(we should not fall the prey of worldly attractions)

14. He is the one who makes rain and He knows what is in women's Uterus.
(I want to ask here whether the Ultrasound for the sake of knowing the gender of the baby is right or not?)

15. No man knows what is he himself going to do tomorrow (future), and where will he be buried!

(so, yahan pe najoomi babas and predictions weghaira sub ka jwab mil jata hai k jub koi aone future k baray main he nahi janta and doesnt even know where will he die then how can he tell others about their future)

16. No doubt God is aware of everything.

(Note: As I am not free of mistakes, so I apologize in advance for any mistake.)

103.001 وَالْعَصْرِ
103.002 إِنَّ الإنْسَانَ لَفِي خُسْرٍ
103.003 إِلا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ
103.001 By (the Token of) Time (through the ages),
103.002 Verily Man is in a state of loss,
103.003 Except those who have Faith, and do righteous deeds, and join together in the mutual teaching of Truth, and of Patience and Constancy.

SURAH Al-‘ASR, a very early Makkan surah is one of the shortest surahs of the Quran. The words used in this surah are also commonly used in Urdu and are familiar to those who have fair knowledge about this language. This is why a sketchy meaning of the surah is grasped without much difficulty by every Urdu knowing individual. But studied and pondered upon at a deeper level, this surah opens up a treasure house of knowledge and wisdom.
As a matter of fact, there is a striking analogy between this surah and surah Al-Ikhlas. Surah Al-Asr sums up in a few concise words the way and practical guidance that leads to eternal success and salvation just as surah Al-Ikhlas delineates in a few words the nature and unity of Godhood in Islam. Though very short and compact, both the surahs are extremely rich in meaning relating to their respective themes. On this ground Maulana Hamid-ud-Din Farahi has categorized surah Al-Asr as an aphorism of great wisdom, whereas Imam Al-Shafeii maintained that a deep and thoughtful study of this surah alone provides adequate guidance for attaining one’s salvation.
This surah is composed of three verses. The second verse is of central importance in the meaning and significance. This verse express the painful and tragic state of Man generally, a state of loss and deprivation. The evidence for this is presented in the first verse, in the form of an Oath or adjuration. The third verse of the surah craves out an exception from the general condition of Man laid down in the second verse.
In this way, this surah us clearly divided into teo parts. Its first part – “By (the token of) time (through the ages), Verily man is in (or destined to be in) a state of loss” – consist of a statement and its proof and as such is of immense philosophical significance, whereas the second part of the surah – “Except those who have faith, and do righteous deeds, and (join together) in the mutual teaching of truth, and of patience and constancy” – is of utmost practical importance, giving the essential requirements and conditions of a successful life, a precise but nevertheless complete and comprehensive elucidation of the ‘right path.’
BIG IMPACT
In the following discussion an attempt has been made merely at explaining some general principals of the surah and in particular, some crucial points of its second part so that a detailed and synoptic view of the obligations and duties that Islam enjoins upon us is put in bold relief.
If we look at this surah as a whole, we realize that the note of warning and admonition is much more pronounced then the conditions of hope given at the end. Firstly, its very opening statement produces a big impact on the reader. The words “By (the token of) time, verily man is in a state of loss” even if considered only in their vocal effect, are capable of giving a big jolt and arousing the listener from his slumber. A full realization of its meaning must produce a still more potent effect.
Secondly, “Verily man is in the state of loss”, has been laid down as an all compassing and categorical assertion. On the other hand, the verse starting with the words, “except those who have faith…“ grants an exception to the general statement. This is tantamount to saying that whereas the loss and doom of man is almost a universal truth, salvation is an exception to be achieved by only a few.
A statement very similar to these has been made in surah At-Teen (surah 95). The verse of this surah, “Then we reduced him to the lowest of the low” describes the depraved condition of mankind as a whole, while the next part of this verse “Except those who believe and do righteous deeds” marks out the persons saved from the state of depravity.
But in surah At-Teen two optimistic points have been made to lighten the note of warning. One, prior to “Then we reduced him to the lowest of the low” a re-assurance of the primordial goodness of man has been given in these words: “We have indeed created man in the best of moulds”. Two, immediately after the words “Except those who believe and do righteous deeds”, a heart-warming promise of eternal salvation has been made in the same verse, “For they shall have a reward unfailing”. In surah Al-Asr, on the contrary, not only there is no re-assurance of man’s creation “in the best of moulds”, but also it lacks a positive promise of an “unfailing reward”. It ends with a mere statement of the possibility of deliverance from loss and ruin. Further, whereas in surah At-Teen only two conditions have been laid that exempt one from falling into a depraved state i.e. belief and good deeds, surah Al-Asr demands for the exemption from the universal ruin, in addition to faith and good deeds, two stringent requirements of faith-exhorting one another to truth and exhorting one another to endurance.
A statement of Prophet JESUS (PBUH) is very helpful in understanding a subtle difference in the subject matter of Aurah At-Teen and Surah Al-Asr. In the famous sermon of the mount he said:
“Go in through the narrow gate; because broad and spacious is the road leading off into destruction, and many are the ones who go in through it; whereas narrow is the gate and cramped the road leading to life, a few are the ones who find it.”
Surah At-Teen and Surah Al-Asr both contain a reference to the two paths alluded to by Prophet Jesus (peace be upon him). The main emphasis of Surah Al-Asr is on that broad path which the large majority of humanity is treading on in its blind worship of carnal desires, gratification of sex and hunger, belief in ‘wishful thinking’ and polluted traditions and inauthentic existence, coming nearer every moment to a dreadful end of an eternal doom. On the contrary, the light of Surah At-Teen is converging on the other type of path which, though narrow and followed by a handful of men, ultimately leads to ‘openness’ and eternal success and wellbeing.
When a thoughtful and sensitive person would think in the light of Surah Al-Asr about the wretched plight of so many and visualize the doom they shall meet, he may well be overwhelmed by a deep sense of dejection and hopelessness. It is just possible that he may lose faith in the natural and primordial goodness of man. In the darkness of this stark pessimism Surah At-Teen appears as a shining ray of hope and confidence. In its light we have a glimpse of some pious and saintly persons following the right path, and also of the evidence of man’s natural and original goodness and his potential for the pinnacle of excellence. And this quells the darkness of pessimism, giving a man self-confidence and hope about his future.
The universal truth, “Verily man is in a state of loss” has been supported by the equally comprehensive evidence, “BY (the token of) time” This is so because the substantive proposition of its evidence are both almost universal and open to common observation. On the other hand, the rather little known truth expressed in the verse “Surely we created man in the best of moulds” has been instantiated by a few holy persons who walked under the ‘fig and olive trees’ or conversed with the Lord on the Mount of Sinai, or were witness to the spiritual greatness of man in the city of security.
The thundering call of “By (the token of) time” jolts the mind of a sensitive and thoughtful person out of absorption in his pity personal involvements, and presents to him the vast panorama of world history as unfold in time. The primary purpose of this adjuration, therefore, is to make the reader ponder upon the deeper meaning and value of the vicissitudes of world history.
The truth of matter is that complete preoccupation with the demand of its immediate environments and personal problems is a manifestation of man’s intellectual bankruptcy. In this way the entire expanse of his conscious being is often confined to these demands, and he is rendered incapable of any intuitive illumination emanating from his inner most self or comprehension of the astounding signs (‘ayat’ in Quranic terminology) present throughout the universe. Very insignificant and minor issues of daily life are blown quite out of proportion, and he exhausts all his time and energy in struggling for trifles and petty desires. The Holy Quran has delineated two ways that help a person in coming out of his mental and psychological confinement. First, the way of attaining the ultimate truth through a deep soul search, a listening to the affirmation of one’s inner self. Second, the way of reflecting and mediating on the signs found in the cosmos and the clear testimonies provided by the history. The contents of Surah Al-Asr guide us to this latter way.
It is only due to sheer negligence or insensitivity that we take time to be static. On the contrary, everything which exists today in the world will perish before long. Similarly, human beings who are busy now in managing the manifold activities of a full life, will in a matter of few years yield place to other generations. The fleeting passage of time in itself is a warning to unmindful persons and should be sufficient to bring home to them that they and all their worldly pursuits will shortly come to an end. Our short lease of life is expiring rapidly, and after a little while we will disappear in the mist of the past.

Courtesy:
Scrutinizing Surah Al-’Asr « Majestic Islam

Name

This Surah is entitled Ar Rahman, the word with which it begins. This title, however, deeply relates to the subject matter of the Surah too, for in it, from the beginning to the end, the manifestations and fruits of Allah's attribute of mercy and grace have been mentioned.

Theme and Subject Matter

This is the only Surah of the Qur'an in which besides men the jinn also, who are the other creation of the earth endowed with freedom of will and action, have been directly addressed, and both men and jinn have been made to realize the wonders of Allah's power, His countless blessings, their own helplessness and accountability before Him, and have been warned of the evil consequences of His disobedience and made aware of the best results of His obedience. Although at several other places in the Qur'an there are clear pointers to show that like the men the jinn too are a creation who have been endowed with freedom of will and action and are accountable, who have been granted the freedom of belief and unbelief, of obedience and disobedience, and among them too there are the believers and the unbelievers, the obedient and the rebellious, as among human beings, and among them too there exist such groups as have believed in the Prophets sent by God and in the Divine Books, this Surah clearly points out that the message of the Holy Prophet (peace and blessings of Allah be upon him) and the Qur'an is meant both for men and for jinn and that his Prophethood is not restricted to human beings alone.

Although in the beginning of the Surah the address is directed only to human beings, for to them only belongs the vicegerency" of the earth, among them only have the Messengers of Allah been raised, and in their tongues only have the Divine Books been revealed, yet from verse 13 onward both the men and the jinn have been addressed and one and the same invitation has been extended to both.

The themes of the Surah have been couched in brief sentences in a specific sequence:

In vv. 1-4 it has been stated that the teaching of the Qur'an is from Allah Almighty and it is the very demand of His mercy that He should provide guidance to mankind through this teaching, for it is He Who has created man as a rational and intelligent being.

In vv. 5-6 it has been said that the whole system of the Universe is functioning under Allah's Sovereignty and everything in the earth and heavens is subject to His Command alone.

In vv. 7-9 another important truth that has been expressed is that Allah has established the entire system of the Universe precisely and equitably on justice, and the nature of this system requires that those who dwell in it also should adhere to justice within the bounds of their authority and should not disturb the balance.

In vv. 10-25 besides mentioning the wonders and excellences of Allah's might, references have been made to His those bounties from which the jinn and men are deriving benefit.

In vv.26-30 both the men and the jinn have been reminded of the truths that in this Universe no one except One God is immortal and imperishable, and there is none, from the lowest to the highest, who does not stand in need of God for his survival and other requirements. Whatever is happening here, from the earth to the heavens, is happening under His administration and control.

In vv. 31-36 both the groups have been warned that the time is fast approaching when they will be called to account, which they will not be able to avoid, for God's Kingdom is encircling them from every side; it is not in their power to flee it; if they are involved in the misunderstanding that they can, they may try to do so.

In vv. 37-38 it has been said that this accountability will be held on the Day of Resurrection.

In vv. 39-45 the evil end of the guilty ones, from among men and jinn, who have been disobeying Allah in the world has been mentioned.

And from verse 46 to the end of the Surah mention has been made of those rewards and blessings which will be granted to the righteous men and jinn who have led pious lives in the world and lived with a clear understanding that they will have to appear before their Lord one day and render an account of their deeds and actions.

This whole discourse is couched in oratorical language. It is a spirited and eloquent address in the course of which after mentioning each of the wonders of Allah's great power, and each of the blessings bestowed by Him, and each of the manifestations of His Sovereignty and dominion, and each of the details of His punishment and rewards, the jinn and men have been over and over again questioned: "Which then of the bounties and favors of your Lord will you deny ?" Below we shall explain that alaa is a word with many shades of meaning, which has been used in different senses at different places in this discourse, and this question to the the jinn and men bears its own special meaning at every place according to the context.

Courtesy: Syed Maududi's Commentary for Surah #55

(I apologize I am not coming up with my own narration, but I find these analyses far more better in understanding than mine and I can't help sharing it over here)