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Time Management In Islam

Messenger of Allah, may Allah bless him and grant him peace, said, “There are two blessings which deceive many people: health and free time.” [ Narrated by Imam Bukhari ]

Among the widespread social diseases common among youth and elderly is time-wasting. These days majority of people spend their evenings and nights in pleasures, distractions, amusements, and wasting time; pleasures that may or maynot be permissible.

After Isha’s prayers or closing down of their shops,people return to their homes and sit in front of the television hopping between channels. Ponder about the loss of time and what you are doing! Boredom has spread amongst people so much that it’s becoming hard for television stations to satisfy their viewers. Most people spend their evenings until midnight or even later watching the news, serials or movies until they get tired and fall Asleep.

Why did we sink to this level?
It is from the lack of knowledge of fundamentals of wisdom! The elderly would advise the youth to heed the importance of time and of one’s lifetime, both in the religious and worldly sense.

The one who does not wish to spend his time in obedience to Allah is heedless and far from his Protector. Therefore it is necessary for him to take stock of his matters in worldly affairs, business, lessons, and his actions.

It is necessary that he busy himself by building for what will come, to develop to acquire new knowledge every day, and not to fritter away his time and energy. For him, who desires success ,it is necessary to exhaust himself and work hard. If such a person finds free time how could he ever waste it?

Take Benefit From FIVE Things Before FIVE Things
Because aiming high requires hard work and exhaustion. In hadith of ibn Abbas radi Allahu anhu the Prophet sal Allaahu alayhi wa sallam said to a man while he was advising him: “Take advantage of five matters before five things overtake them matters:
· your youth, before you become old;
· your health, before you fall sick;
· your richness, before you become poor;
· your free time before you become busy;
· and Your life, before your death.
{Mustadrak of Al-Haakim, musnad Imam Ahmad, and others, with an authentic chain of narration.}

To profit from something precious necessitates one is keen not to lose it.

Your life, before your death.
You are alive at this moment; you donot know when death will take you and you know it cannot miss you. It may have taken your neighbor, your father, your grandfather, mother, and brother. Perhaps this time will be your turn. One’s time of death is unseen which Almighty Allah has veiled from you.

You are alive at this moment and able to act. When a man dies his actions are cut off You are alive and are able to move, breathe, and physically able to work… Almighty Allah has opened doors of action to earn righteous works and not to commit sins.

Your Free Time Before You Become Busy
You have limited time. Do your utmost in seeking knowledge during the night and during the day. Seeking knowledge is for the sake of discovering wonders of the sovereignty of Allah, increasing faith, benefitting people through medicine, architecture, history, mathematics, and other types of sciences. If you correct your intentions for the sake of Almighty Allah you would be rewarded for this toil and hard work.

Imam Ghazali writes: “You should not neglect your time or use it haphazardly; on the contrary, you should bring yourself into account, structure your litanies and other practices during each day and night, and assign to each period a fixed and specific function.

This is how to bring out the spiritual blessing (barakah) in each period. But if you leave yourself adrift, aimlessly wandering as cattle do, not knowing how to occupy yourself at every moment, your time will be lost.

It is nothing other than your life, and your life is the capital that you make use of to reach perpetual felicity in the proximity of God the Exalted. Each of your breaths is a priceless jewel, since each of them is irreplaceable and, once gone, can never be retrieved. Do not be like the deceived fools who are joyous because each day their wealth increases while their life shortens.

What good is an increase in wealth when life grows ever shorter? Therefore be joyous only for an increase in  knowledge or in good works, for they are your two companions who will accompany you in your grave when your family, wealth, children, and friends stay behind.”
[Ghazali, The Beginnings of Guidance, p23]

Is Marriage Obligatory?

At first, I would like to state that Islam, being a moderate religion, generally encourages marriage as the pure and legitimate way for regulating man’s sexual appetite and procreating, and it is against curbing man’s desire through celibacy. Marriage was the Sunnah of the Prophet, as explained in the following Hadith reported by Al-Bukhari on the authority of Anas ibn Malik:

“A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshiped (Allah), and when they were informed about that, they considered their worship insufficient and said, ‘Where do we stand in relation to the Prophet as his past and future sins have been forgiven.’ Then one of them said, ‘I will offer the prayer throughout the night forever.’ Another said, ‘I will fast throughout the year and will not break my fast.’ The third said, ‘I will keep away from women and will never marry.’ Allah’s Messenger (peace be upon him) came to them and said, “Are you the same people who said such-and-such? By Allah, I am more obedient to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion is not from me (not one of my followers).”

However, the Islamic ruling on marriage differs according to the state and conditions of each person. It can be highly recommended in some cases, or even obligatory under certain conditions. It can also be prohibited or only permitted under other circumstances.

Although marriage is generally considered a highly recommended act, yet from the point of view of fiqh (Islamic jurisprudence) – because of diverse circumstances – it can readily fall into one of the four categories listed below: Fard (obligatory) or mustahabb (recommended) or haram (forbidden) or simply halal (permitted).

1. Marriage is considered fard (obligatory) if a person is so tormented by sexual desire that he/she fears falling into the sin of fornication. Since staying away from fornication is obligatory, and since marriage is the only avenue for legitimate sexual satisfaction, it becomes obligatory for such a person to get married. This is based on the principle in jurisprudence that says: “If an obligatory thing cannot be fulfilled except by fulfilling another, then fulfilling the latter becomes equally obligatory.”

2. If, however, he or she is not so tormented by sexual desire, and, hence, there is no fear of falling into sin, then it is highly recommended to get married if one has the means to do so. By doing so, one is fulfilling one of the great Sunnahs of the Prophet (peace be upon him), our perfect role model.

3. If a person knows for certain that he or she cannot fulfill the duties required in marriage, and there is no fear of his/her falling into sin, then it becomes haram for such a person to get married. Islam forbids us from doing injustice to another person; this would definitely be the case if one were to neglect his/her spousal duties.

4. If a person has no means to marry and is, therefore, incapable of fulfilling his spousal duties, but has a strong desire, it is permitted for him to get married – provided he tries earnestly to seek an honest source of living. Allah has promised to help such a person. We must also add here a further note that the Muslim community has a duty to assist such people until such time that they become self-reliant.

If, however, no such measures are available, and a person finds himself unable to fulfill his spousal duties, he is advised to curb his desires through the discipline of fasting and other acts of sublimation.”

Learn And Teach Quran

‘And those who, when they are reminded of the verses of their Lord, fall not deaf and blind’ (25:73)

When the blessed servants of Allah are reminded of His verses and the Hereafter, they do not act as if they are deaf and blind. They pay heed to the verses and do not behave like negligent people.

Ibn Kathir has reported on the authority of Ibn Aun that he enquired from Hadhrat Sh’abi that if he comes across people, who are in the state of prostration, was it correct for him to join the people in prostration. Sha’bi replied that it would be incorrect for him to join in their prostration unless he finds out the purpose of the act. It is inappropriate for a believer to engage in any action without knowing the purpose of it.

There is a new tendency amongst the younger generation and modern educated people to study the Quran and deem it enough to seek the understanding of the Quran through its translation. This practice often makes them fall into misconceptions.

It is a fact that education and knowledge can not be acquired simply by referring to books. The guidance of a teacher who is available to explain the intricacies of the subject is necessary to gain a full understanding.

The studying of the Quran without a teacher falls under the aforementioned verse.

Hadhrat Uthman narrates that Rasulullah said: “The best amongst you is he who learns the Quran and teaches it.”

The Quran is the basis of the religion of Islam, and the preservation and propagation of the Quran depend on the very existence of this faith. Hence the virtue of learning and teaching the Qur’an is self-evident and does not need further elucidation.

There are, however, various degrees of excellence. The highest is to learn the Quran along with its meanings and purport, and the least is to learn its words only.

Rasulullah was reported by Hadhrat Sa’eed ibn Saleem “If a person who has acquired knowledge of the Holy Quran considers another person who has been gifted with something else to be more fortunate than himself, he has shown disrespect to the blessings of Allah bestowed on him on account of his learning the Quran.”

Mulla Ali Qari quotes from another Hadith that whoever acquires the knowledge of the Holy Quran stores the knowledge of Prophethood in his forehead. Sahl Tastari says that the proof of love for Allah is the existence of love for the Word of Allah in one’s heart.

In ‘Sharhul Ihya, the list of people who will be given shelter in the shade of the Throne of Allah on the fearful Day of Judgment includes those persons who teach the Quran to the children of Muslims and also those who learn the Holy Quran in their childhood and are devoted to its recitation when grown up.

May the Almighty include us amongst these people. (Ameen)

When Are We To Understand?

Turn on your computer and a signal flashes on your screen: You have 1 message waiting. Is it your friend? Has that online order been shipped? You can’t wait to find out. Or is that “annoying” mailing list that sends out a verse-a-day that many delete without looking twice?

Dear brothers and sisters, there is an unread message waiting for us. It is Al-Qur’an Al-Kareem, the Noble Recitation. And its author is our Creator!

Let us randomly ask Muslim communities around the world the following question: Why did Allah reveal the Qur’an? Many a community will respond without hesitation, “The Qur’an was revealed to bless us.” But is that the correct response?

The Qur’an is blessed and blessed is he who recites it. However, listen carefully to the following verse:
“(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.” (Qur’an, 38:29)

Blessing is a characteristic of the Qur’an, not the purpose of revelation. The purpose of revelation is so that “its verses will be contemplated and acted upon!”

The misconception that the place of Qur’an in our lives is one of barakah alone has many manifestations. We find many Muslim families bent on the desire to have their children read the Qur’an in Arabic just once in their lifetime. We find communities that print copies of the Qur’an in 30 separate parts so that they can recite it only when someone dies.

No, we’ve misunderstood the role of the Qur’an in our lives and the message is still waiting to be read. Do you know which language the Qur’an would have been revealed if the majority of speakers were the primary consideration? It would have been in Mandarin Chinese. But the Qur’anic language is not open to the whims of humans. Allah chose a pure and blessed language – Arabic. It is we who must strive to understand it.

“A Book whereof the Verses are explained in detail; a Qur’an in Arabic for people who know.” (Qur’an, 41:3)
The Qur’an is truth in its purest form. Falsehood cannot touch it.
“Falsehood cannot come to it from before it or behind it (it is) sent down by the All-Wise, Worthy of all praise (Allah).” (Qur’an, 41:42)

The Qur’an is the straight path which we ask for in Surah Fatihah every day in our Salah. The Qur’an is the rope of Allah that we are ordered to hold fast to. The Qur’an is the best speech.

“Allah has sent down the best statement, a Book (this Qur’an), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah. That is the guidance of Allah. He Guides therewith whom He pleases and whomever Allah sends astray, for him there is no guide.” (Qur’an, 39:23)

What has happened to us that we do not want to hear Allah’s message with passion? During Ramadan, we have good Imams who lead the Taraweeh prayers. They recite the Qur’an and make dua during Witr. Tears overtake the words they recite. One of the brothers once came up to me with his eyes misty, and a sheet of paper and pen in his hands. He said, “Muhammad, I want you to translate for me everything the Imam is saying in his du’a.”
Caught off guard, I shrugged and said, “You want me to translate the whole thing here in the hallway?”
He replied, “Yes because we’re Muslim too. If it makes the Imam cry, it would make us cry too … if we only knew what it meant!” As he spoke, tears overtook him. The words locked in my mind, “If only we knew what it meant.” Allah says:
“And the Messenger will say: “O my Lord! Verily, my people deserted this Qur’an.” (Qur’an, 25:30)

How is the Qur’an abandoned?
1. The Qur’an is abandoned in our lives when we prefer listening and watching 135 satellite channels. But if it were to accidentally play, we would not listen to it or perhaps rush to shut it off.
2. The Qur’an is abandoned when a person does not care to learn Allah’s message in the Qur’an.
3. The Qur’an is abandoned when we leave its laws and instead turn to the laws of the disbelievers to dictate justice to us.

A hard heart
We often hear a statement: “My heart is hard as a rock. I do not feel any spirituality.” We hear this over and over again in our communities. Allah says in the Qur’an:
“Has not the time come for the hearts of those who believe to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture, and the term was prolonged for them and so their hearts were hardened? And many of them were disobedient.” (Qur’an, 57:16)

Notice that it is an admonishment from Allah that our hearts are not humbling to the Qur’an. Allah is telling us that it is our fault when we do not feel that spirituality. How much time has passed since we last contemplated the Qur’an? How many years? When are we to understand?

If any of us are planning to watch TV all summer long, let me tell you TV guide’s best bet: It’s called the OFF button. Our time is too valuable for that.

How can we waste our time when we know for a fact that when we get up to pray our Salah, the majority of the Muslim congregation will not know what the verses recited mean?

With all our wealth, conveniences, and intelligence, we have no excuse but to excel in our drive to learn Islam and learn it properly.

– Excerpt from a Khutbah
– Muhammad Alshareef – is director of Al-Maghrib Institute, Canada

5 Questions Before You Take The Plunge

BOOKS can be written – and indeed, have been written – on scores of pre-marital questions to ask prospective spouses. From ‘1001 Questions to Ask Before You Get Married’ to ‘The Hard Questions: 100 Essential Questions to Ask Before You Say I Do’ to ‘Saving Your Marriage Before it Starts: 7 Questions to Ask Before and After Marriage’ bookstores are inundated with self-help books that indicate that the phenomenon of getting married and staying married is being taken seriously.

Among Muslims, a woman’s wali (legal guardian) is often assigned the important, but uncomfortable task of playing Grand Inquisitor and giving prospective suitors a thorough grilling that would do the FBI proud, in order to protect a woman’s best interests. Parents, siblings and potential spouses themselves prepare lists of questions in the getting-to-know-each-other phase, that provide clues to a prospective spouse’s personality and so, by extension, a couple’s compatibility.

Yet, given the spiraling divorce rate and the widespread heartbreak, bitterness and social chaos that are left in its wake – the brunt of which is mostly borne by women – something seems to be amiss. Perhaps the wrong people are being asked the wrong questions; perhaps it’s time to question ourselves before we set out to question others?

1. Why do I want to get married?
It’s easy to come up with an automatic, almost Pavlovian answer: marriage is half of the Deen (religion); it is a means of preserving one’s chastity and fulfilling biological and psychological/social needs in a legitimate way.

However, Hadeeth says: every deed is based upon the intention. It’s important to be clear in one’s own mind why one is seeking marriage: Is it because “everyone” I know is getting married? Is it because of parental or community pressure? Is it because the biological clock is ticking away? Is it because I’ve found Mr. Right? Is it because I’m tired of waiting for Mr. Right? Is it because I like weddings and the idea of being a wife? Is it because I’m seeking financial and social security? Is it because I feel I can learn from my spouse and grow in the Deen?

These questions may sound inane at the outset, but the answers come in handy, when several years down the lane, women may find themselves wondering: “Why did I ever get married to this person?”

2. Am I looking for the right qualities in a spouse?
There is a Hadeeth that enumerates the four qualities that are generally considered desirable from the point of view of marriage: Maal (property/wealth), Jamaal (beauty), Nasab (lineage), and Deen (religion) and recommends that the best choice is to choose a woman based upon her Deen.

The same may hold true the other way around – men are often chosen for a variety of cultural, social, financial, educational, personal, and even physiognomic considerations, but the recommendation of the Prophet (peace be upon him) remains the best bet for a blessed marriage – the other details vary from person to person, and are largely incidental, not basic, to marital happiness.

What does it mean to choose a person on the basis of their Deen? Does it mean to choose the graduate of an Islamic university, a charismatic community leader, or caller to Islam on the basis of their public persona? Or does it mean to choose someone whose personal life, manners, and behavior reflect the Sunnah of the Prophet (peace be upon him)?

Since Muslim men are accorded the role of Qawwaam (protector, provider, leader) in marital relationships, it would be best to ask one: Do I look up to this person? Does he inspire trust? Is he knowledgeable and capable of exercising good judgment? Can I bring myself to follow his lead in life? Will he be a good example to my children?

3. What will I be contributing to the marriage?
The maxim: “Ask not what your marriage can do for you; ask what you can do for your marriage” holds eternally true. Many women enter marriage with unrealistic expectations – of themselves, their spouses, and the entire marital experience. One’s level of preparedness for marriage goes beyond wedding planners, homemaking skills, and trousseau shopping – it extends to an entire mindset.

Am I willing to commit time, patience, enthusiasm, and loyalty to the relationship? Will I be contributing an element of reason and maturity? Will I be more mindful of taking my rights or giving them? According to the Qur’an, spouses have the right to expect closeness and companionship, love and mercy from each other. Do I have the generosity of spirit to give and receive all that?

4. How am I going to deal with differences and disagreements?
It’s naive to believe that marriages will never run into troubled waters – Islam clearly enunciates a Plan B, recommending that family members and knowledgeable community elders from both sides counsel and mediate at such times. Even in the worst possible scenario – divorce – the Qur’an recommends “staying together by Ma’aroof (mutually acceptable/amicable means) or parting with Ihsaan (moral excellence).” (Qur’an, 2: 229)
It may be worthwhile to evaluate: How do I react to trouble – with patience and reasoning or fits of temper and pique? Am I willing to accept another point of view or well-meaning advice in good faith and good humor? Do I have the tendency to bear long-term grudges or am I quick to forgive and forget? Can I disagree respectfully, without regressing to vitriolic recrimination?

5. What is it going to be like to be married to me?
Marriage counselors consider this an indispensable question to ask oneself. It is relatively easy to extrospect – to be so caught up in drawing out lists of must-have qualities in a prospective spouse, that one neglects to introspect: What sort of a wife would I make – would I be someone who would enrich and inspire? Would I be someone with whom my spouse would “dwell in tranquility”? The Du’a of the believers in the Qur’an is: “O Lord! Grant us wives and offspring who comfort our eyes…” (Qur’an, 25:74)

The question is: Do I have it in me to be the personification of such a prayer?