Darsul Qur'an: Surah Al-Asr (The Way to Escape Loss)

Surah Al-Asr (Chapter 103 of the Qur'an)

Arabic:
وَالْعَصْرِ (1)
إِنَّ الْإِنسَانَ لَفِي خُسْرٍ (2)
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ (3)

Translation:

1. By the time (or: By the declining time).
2. Indeed, mankind is in loss.
3. Except those who believe, do righteous deeds, encourage one another to truth, and encourage one another to patience.

Numerical Facts:

• Surah number: 103
• Located in Juz' 30 (Amma Para)
• Verses: 3
• It is the third shortest surah in the Qur'an (after Surah Kawthar and Surah Nasr)
• 1 Ruku, 3 verses, 14 words, 68 letters
• The name "Al-Asr" is taken from the first word of the Surah

Theme:

This surah clearly distinguishes between the path to human success and failure. It shows the way to destruction or salvation.

Time & Place of Revelation:

• It is a Makki Surah (revealed in Mecca).
• It was revealed during the early period of the Prophet's mission in Mecca.
• Chronologically the 13th revealed surah.
• Before this, Surah Al-Lail (The Night), Surah Al-Fajr (The Dawn), Surah Ad-Duha (The Morning Light), and Surah Inshirah (The Relief) were revealed.
• Symbolically, after the time of night, dawn, and morning, comes Asr (afternoon/evening) — the time this surah focuses on.

Virtue:

• Imam Shafi'i said: “If Allah had only revealed Surah Al-Asr, it would have been sufficient as guidance for humanity.”
• Ibn Kathir wrote that this Surah warns believers not to waste time, or else they will be humiliated or destroyed.
• According to Tabarani, this Surah gives the cure in verse 3 for the loss mentioned in verse 2.
• The companions of the Prophet ﷺ used to recite Surah Al-Asr before parting ways.

Relation with Surrounding Surahs:

• Before: Surah At-Takathur — speaks about obsession with worldly wealth and distractions.
• After: Surah Al-Humazah — examples of people doomed by slander and greed.
• After reading Surah At-Takathur, a question arises: what is the alternative to a wasted life?
  Surah Al-Asr provides that answer — a productive life centered around faith, good deeds, truth, and patience.
• Surah Al-Humazah then illustrates examples of those in loss, as mentioned in Surah Al-Asr.

Verse-by-Verse Explanation:

Verse 1 – وَالْعَصْرِ

• Most scholars translate this as: “By the time / era / age / declining time.”
• The word “wa” at the beginning is a particle of oath in Arabic. It means “By...” and is often used in the Qur'an (23 surahs begin with such oaths, 17 start with “wa”).
• Allah swears by time, not by Himself, to glorify creation — which in turn glorifies the Creator.
• By taking an oath on time, Allah emphasizes its importance and uses it as a witness to what He will say next.
• In some hadiths, Allah even refers to Himself as “Time.”

What does "Asr" mean?

Different interpretations:

• Imam Malik: The time of Asr prayer.
• Ibn Abbas: Late afternoon or declining time — symbolic of the last phase of life.
• Ibn Kathir: The period in which humans perform good or bad deeds.
• Imam Farahi: A specific period in the past.
• Others: Time’s fleeting nature, its fragility and swiftness.
• For broader time, the Qur'an uses the word “Dahr” instead of “Asr.”

Example:
“Has there not been over man a period of time, when he was nothing worthy of mention?” (Surah Dahr, 76:1)

• Hadith: “Do not curse time, for indeed Allah is Time.” (Sahih Muslim 2246)

A Reflection from Risale-i Nur (by Said Nursi):

He explains how different times of day reflect different stages of human life:

• Fajr (Dawn): The beginning of creation and human life.
• Dhuhr (Noon): Youth and vitality.
• Asr (Afternoon): Old age, the Prophet’s ﷺ era, time of accounting.
• Maghrib (Sunset): Death, end of the world, beginning of the afterlife.
• Isha (Night): Silence of the grave.
• Tahajjud (Pre-dawn): Resurrection, hope, and mercy.

He also suggests that one day in the Hereafter can equal 50,000 years of this world — highlighting how time differs between realms.

Scientific Perspective:

• According to Einstein’s relativity, time isn’t absolute; it changes based on perspective and frame of reference.
• Newton believed in absolute time, flowing independently of anything.
• Science cannot describe what existed “before” the Big Bang — showing its limitation in understanding “eternal” or “divine” time.
• Muslim philosophers like Al-Farabi and Ibn Sina viewed creation as timeless and logically eternal.

Root Word of Asr:

The Arabic root ‘Ayn-Saad-Ra (ع ص ر) means "to squeeze" or "extract."

• Used in the Qur’an in different forms:
  • Yusuf 36: “I saw myself pressing (squeezing) wine.”
  • Yusuf 49: “They will press (juice) during that year.”
  • Surah Naba 14: Rain clouds squeezing out rain.

So the meaning of Asr can also be interpreted as:

1. The destructive, draining nature of time – fits with the next verse that mankind is in loss.
2. Time full of potential or benefit – if used well, it brings blessing.
3. Time, when squeezed, shows history proves humans are in constant loss – unless they follow the exceptions listed in verse 3.

Shah Waliullah Dehlawi said: Allah swore by time to remind us of the key events throughout history — the "days of Allah" — like the creation of Adam (AS), the flood of Nuh (AS), and the destruction of previous nations.

Verse 2 (Ayah 2):

"Indeed, mankind is in loss."
(Arabic: إِنَّ الْإِنسَانَ لَفِي خُسْرٍ)

The structure of this verse is noun-based (jumlah ismiyyah), not verb-based. In Arabic rhetoric, a noun-based sentence implies emphasis, permanence, and strength. Here, four particles (إِنَّ, الْ, لَ, فِي) are used to create layers of emphasis:

• إِنَّ (inna): A particle of emphasis meaning “indeed” or “verily.”
• ال (al): A definite article like “the” in English, giving specificity.
• لَ (lam of emphasis): Adds strong assertion.
• فِي (fi): A preposition meaning “in” – implies being submerged or immersed.

So, apart from the two core nouns (insan and khusr), the rest of the words serve to add strength, certainty, and intensity.

Word Analysis:

Insan (الإنسان) is singular and noun-based, but contextually refers to all of humanity. This implies that the four duties mentioned in the next verse are relevant to both individuals and society collectively. The word “insan” is believed to come from two roots:

1. نَسِيَ (nasiya) – to forget
2. إِنس (ins) – social, gentle

• The word “Insan” appears 71 times in the Qur'an.
• The plural form “Nas” appears 241 times, and there are two surahs named after both.
• Another word for human is “Bashar”, which refers to physical features like soft skin, used when highlighting physical form or similarity.

Example:

"Say, I am only a man like you..." (Surah Kahf 18:110)

Whenever the Qur'an focuses on higher faculties such as intellect, morality, or faith, it uses “insan”. Since this surah deals with deep spiritual and moral loss, the word “insan” is used rather than “bashar”.

If we consider both root meanings:

• Humans forget their promise with Allah, their duties, and spiritual identity.
• Or, being social, humans are responsible for reforming society, which is further explained in verse 3.

Thus, the verse can mean:
"Indeed, forgetful humans are in loss."
or
"Indeed, social beings (humans) are in loss unless they fulfill social responsibilities."

Human Nature in the Qur’an:

The Qur’an mentions several negative traits of humans, which justify the statement that they are in loss:

1. Created weak (An-Nisa 4:28)
2. Remembers Allah only in distress (Yunus 10:12)
3. Ungrateful after receiving blessings (Hud 11:9)
4. Oppressive and denying (Ibrahim 14:34, Hajj 22:66)
5. Argumentative (An-Nahl 16:4, Kahf 18:54)
6. Hasty and impulsive (Isra 17:11, Anbiya 21:37)
7. Ungrateful (Isra 17:67, Adiyat 100:6)
8. Narrow-minded (Isra 17:100)
9. Transgressor (Alaq 96:6)

All these traits explain why humans are naturally prone to loss unless corrected.

Khusrin (خُسْرٍ):

Refers to loss, ruin, or failure. Here, it appears as a noun, not a verb (e.g., "la khasira"), adding permanence and emphasis.

The root خ-س-ر (kha-sa-ra) appears in the Qur’an in four key forms, used about 65 times:

1. Khusr/Khusrin – Severe loss
2. Khasarah – Loss that continues to increase
3. Akhsa – Maximum or most extreme loss
4. Khusran – Total, ultimate loss

Examples:

• Khasara: Those who add to their own loss (e.g., Nuh 71:21)
• Akhsa: The most lost in deeds (e.g., Kahf 18:103)
• Khusran: Complete failure (e.g., Hajj 22:11)

Classical scholars explain “Khusr” as:

• Unexpected death or evil deeds (Al-Akhfash)
• Horrific consequences (Al-Farra)
• Ruin in business or trade (Ibn Zayd)

The Qur’an mentions who are in loss:

1. Wrongdoers who reject the Qur’an (Isra 17:82)
2. Disbelievers who increase in loss (Fatir 35:39)
3. Those led astray by wealth/children (Nuh 71:21)
4. Rebels against Allah and His Messenger (Talaq 65:8)
5. Those who befriend Shaytan over Allah (Nisa 4:119)
6. Deny resurrection and reckoning (An’am 6:12)
7. Deny the Book (An’am 6:20)
8. Deny meeting with Allah (An’am 6:31, Yunus 10:45)
9. Kill their children out of ignorance (An’am 6:140)
10. Whose scales are light on the Day of Judgment (Araf 7:9)
11. Those who block others from Allah’s path (Hud 11:19–22)
12. Hypocrites who worship but have no faith (Hajj 22:11)
13. Those who worship others besides Allah (Zumar 39:15)
14. Those who cheat in weights and measures (Rahman 55:9)

Ibn Taymiyyah’s Summary:

He said that two primary traits cause loss:

1. Shubuhaat (doubts) – prevent one from accepting the truth.
2. Shahawaat (desires) – pull one away from the truth.

Success (Falah) vs. Loss:

• Falah (success) comes from the root ف-ل-ح (fa-la-ha) – meaning to split open (like a farmer does to the land).
• Used in the Qur’an 40 times.
• A farmer is called “fallah” because he works hard to make things grow.

So true success means to exert effort and work hard to bring out the hidden potential for good.

This aligns with:

"Indeed, We created man in hardship" (Balad 90:4)

This world is meant for struggle and striving, not comfort and ease. Without passing through these trials, no one can reach real success or meet their Lord honorably.

📖 Verse 3:

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ
Translation:
"Except those who believe, do righteous deeds, and enjoin one another to the truth, and enjoin one another to patience."

✨ Summary:

This verse mentions four qualities of those who are not in loss. These are:

1. Faith (Iman)
2. Righteous deeds (Amal al-Salih)
3. Mutual enjoining of truth
4. Mutual enjoining of patience

🔍 Word-by-word analysis:

1. إِلَّا (Illa) –

This is an exception clause. It shows that most people are in loss, except a specific group. Similar structures are found in other verses (e.g., Surah Balad:17, Hud:22–23).

2. الإيمَان (Iman / Faith) –

Root letters: أ-م-ن (A-M-N)
Meaning: Safety, peace, belief, acknowledgment.
Levels of Iman:

• Internal conviction
• Verbal declaration
• Practical implementation

Types of Believers:

• Sabiqun / Muqarrabun (Foremost and closest to Allah)
• Abrar / Ashab al-Yamin (The righteous / People of the right)

Consequences of True Faith:

• Divine help and guardianship
• Assurance of Paradise
• Light in the Hereafter
• Honor, forgiveness, and noble provision

3. العَمَل الصَّالِح (Righteous deeds / Amal al-Salih) –

Root: ص-ل-ح (S-L-H)
Meaning: Good, beneficial, reformative, peace-making, conciliatory actions.

Features of Amal al-Salih:

• Not just one specific act—includes many types
• Must be fair, useful, and productive
• Should align with both Shariah and reason

According to Ibn Taymiyyah, there are 3 types of deeds:

1. Those which were always good (e.g., speaking the truth)
2. Those defined by Shariah (e.g., prayer/salat)
3. Those good only because Allah commanded them (e.g., Ibrahim’s command to sacrifice his son)

📌 تَوَاصَوْا بِالْحَقِّ (Enjoining one another to the truth) –

"Haqq" (Truth) includes meanings like: truth, justice, rights, duty, and the right path.

👉 To enjoin means not just to say it, but to sincerely desire good for others and make an honest effort to guide them.

Whose rights or truths are implied here?

• Allah’s right: Oneness (Tawhid), worship
• People’s rights: Justice, kindness, fulfilling duties
• Self’s right: Avoiding sin, maintaining integrity

🧘‍♂️ تَوَاصَوْا بِالصَّبْرِ (Enjoining one another to patience) –

Three types of patience:

1. Staying firm in obedience to Allah
2. Resisting sinful temptations
3. Remaining calm and content during hardship

👉 Encouraging patience means to embody it first, and then inspire others toward it.

🧠 Connection between Faith and Good Deeds:

• In the Qur'an, faith and righteous deeds appear together in 77 places.
• Deeds without faith have no value in the sight of Allah (e.g., the good deeds of disbelievers).
• Faith without action is weak or incomplete.

✅ Examples of Faith-based Righteous Deeds:

1. Belief in Allah, angels, books, messengers, the Hereafter, and the unseen
2. Freeing oneself from arrogance, envy, and pride
3. Readiness to accept the truth and spread it
4. Less attachment to this world and prioritizing the Hereafter

🔑 Core Message:

It is not enough to just believe — you must prove it through righteous actions.
Then you must take responsibility to advise others with truth and patience.

♦ Practical Acts of Worship (Muʿāmalāt – Social Conduct):

1. Do not take disbelievers and the People of the Book as close friends. (Āl ʿImrān 28)
2. Believers are brothers to one another. They reconcile between themselves. (Al-Ḥujurāt 10)
3. Believing men and women are allies of one another in righteous deeds. (At-Tawbah 71)
4. They do not break promises. (Ar-Raʿd 19)
5. They maintain family ties. (Ar-Raʿd 19)
6. They avoid meaningless or vain matters. (Al-Muʾminūn 3, Al-Furqān 65)
7. They guard their chastity. (Al-Muʾminūn 5)
8. They walk humbly on the earth. (Al-Furqān 63)
9. They do not argue with ignorant people but instead seek peace. (Al-Furqān 64, Al-Qaṣaṣ 55)
10. They do not give false testimony. (Al-Furqān 65)
11. They are kind and make duʿāʾ for their family, spouse, and children. (Al-Furqān 74)
12. They encourage good deeds. (Al-ʿAṣr 3, Āl ʿImrān 104, 110)
13. They discourage evil deeds. (Āl ʿImrān 104, 110)
14. They advise one another to be patient. (Al-ʿAṣr 4)
15. They ignore idle or harmful talk. (Al-Qaṣaṣ 55)
16. They speak truthfully and rightly. (Al-Aḥzāb 70)
17. They keep the company of truthful people. (At-Tawbah 119)
18. When they converse in private, it is about piety and righteousness, not disobedience. (Al-Mujādalah 9)
19. They avoid suspicion, backbiting, and spying on others. (Al-Ḥujurāt 12)
20. They do not enter someone’s home without permission. (An-Nūr 27)
21. They greet with salām when entering a home. (An-Nūr 27)
22. Believers are soft and humble with each other but firm against disbelievers. (Al-Māʾidah 54)

♦ Acts Related to Obedience and Worship (ʿIbādah):

1. Enter into Islam completely. (Al-Baqarah 208)
2. Seek help from Allah through patience and prayer. (Al-Baqarah 151)
3. Do not say what you do not act upon. (As-Ṣaff 2)
4. They bow and prostrate before Allah and obey Him while doing righteous deeds. (Al-Ḥajj 77)
5. They abstain from alcohol, gambling, idols, and lottery (divination). (Al-Māʾidah 90)
6. They are grateful to Allah and eat from pure sustenance. (Al-Baqarah 172)
7. They slaughter in Allah’s name and eat the meat. (Al-Anʿām 118)
8. They return to Allah with sincere hearts (make tawbah). (At-Taḥrīm 8, An-Nūr 31)
9. They lower their gaze and do not display adornment publicly. (An-Nūr 30)
10. They obey Allah, His Messenger, and those in authority. (An-Nisāʾ 59)
    • When Allah commands something, they accept it without delay. (Al-Baqarah 285)
    • They accept Allah’s and the Prophet’s judgments with contentment. (At-Tawbah 72)
11. They seek nearness to Allah. (Al-Māʾidah 35)
12. They do not put themselves before Allah and His Messenger. (Al-Ḥujurāt 1)
13. They do not die except as Muslims. (Āl ʿImrān 102)
14. They counter evil with good efforts and righteous deeds. (Al-Qaṣaṣ 53)
15. They are humble and careful in prayer. (Al-Muʾminūn 2, 9)
    • They respond quickly when called to prayer. (Al-Jumuʿah 9)
    • They spend the night standing and prostrating in prayer. (Al-Furqān 63)
16. They compete in doing good deeds. (Al-Muʾminūn 61)
17. When reminded of Allah’s verses, they are not blind or deaf—they respond and implement.
18. They give charity with open hands. (Al-Muʾminūn 60)
    • They spend in the way of Allah. (Al-Anfāl 4)
19. They fast and adhere to the halal and haram boundaries set by Allah. (At-Tawbah 112)
20. They offer Allah a good loan (spend for His cause). (Al-Ḥadīd 11)

♦ Acts Related to Society and Community:

1. Establish prayer in personal, family, social, and state life. (Al-Baqarah 3, Al-Anfāl 3, At-Tawbah 72, Ar-Raʿd 23, Al-Ḥajj 35)
2. Ensure proper collection and distribution of zakah. (Al-Muʾminūn 4)
3. Do not kill unjustly. (An-Nisāʾ 30, Al-Furqān 68)
4. Do not commit adultery. (Al-Furqān 68)
5. Accept the Prophet (SAW) as the final judge in disputes. (An-Nisāʾ 65)
6. When called to Allah and His Messenger for judgment, say: “We hear and obey.” (An-Nūr 51)
7. Strive in Allah’s cause with life and wealth. (Al-Māʾidah 35, Al-Ḥujurāt 15, As-Ṣaff 9)
8. Be among the helpers of Allah. (Muḥammad 7, As-Ṣaff 14)
9. Be steadfast in facing falsehood and ready for ongoing struggle in Allah’s way.
10. Pledge to protect the religion. (Al-Fatḥ 18)
11. Stand firmly for justice. (An-Nisāʾ 135)
12. Continue striving until fitnah (oppression) is eliminated and religion belongs entirely to Allah. (Al-Anfāl 39)

♦ Emotional and Love-Based Righteous Acts:

1. Seek help and forgiveness only from Allah. (Al-Fātiḥah 4, Al-Baqarah 285)
2. Hearts tremble at Allah’s remembrance. (Al-Anfāl 2, Al-Ḥajj 35)
3. Faith increases when Allah’s verses are recited. (Al-Anfāl 2, Al-Qaṣaṣ 53)
4. Love Allah the most and most firmly. (Al-Baqarah 145)
5. Praise Allah. (At-Tawbah 112)
6. Fulfill promises made to Allah. (Ar-Raʿd 19)
7. Fear Allah properly, always remain in awe of Him. (Ar-Raʿd 20, At-Tawbah 119, Āl ʿImrān 102, Al-Māʾidah 53, Al-Ḥashr 18, Al-Muʾminūn 57)
8. Show patience in adversity. (Ar-Raʿd 21, Al-Ḥajj 35, Al-Qaṣaṣ 53)
9. Believe Allah is the best and sufficient guardian. (Āl ʿImrān 173)
10. Do not fear, grieve, or despair due to falsehood. (Āl ʿImrān 139)
11. Stand as witnesses for Allah. (An-Nisāʾ 135)

♦ Righteous Acts in Transactions and Contracts:

1. Protect trusts and responsibilities. (Al-Muʾminūn 7, Al-Anfāl 27)
2. Avoid extravagance and miserliness. (Al-Isrāʾ 23, Al-Furqān 67)
3. Do not unjustly consume others’ wealth. (An-Nisāʾ 29)
4. Conduct all trade and transactions based on contracts. (An-Nisāʾ 30)
5. Record debt transactions in writing with deadlines. (Al-Baqarah 282)
6. Fulfill all contracts. (Al-Māʾidah 1)
7. Avoid interest (ribā). (Al-Baqarah 282)
8. When called to prayer, suspend trade and business. (Al-Jumuʿah 9)
9. Do not cheat in measurement and weight. (Ar-Raḥmān 9)

Teachings:

1. Oaths should not be sworn by anyone other than Allah – not by forefathers, the sun, moon, deities, or food. Ibn Umar (RA) narrated that the Prophet (SAW) said: "Beware! If you must swear, then swear only by Allah. People used to swear by their forefathers." He said: "Beware! Do not swear by your forefathers." (Bukhari 3836)
   • If an oath is broken, expiation (kaffarah) must be offered. "If you swear an oath regarding something and later see something better, then offer the expiation for breaking the oath and do what is better." (Bukhari 6622, 6722; Muslim 1652)
2. Do not curse time. Saying things like “this year is bad” or “good days are gone, bad days are here,” is forbidden. The Prophet (SAW) said:
   "Do not curse time, for Allah is time." (Muslim 2246)
3. Do not distort or forget the history of time or eras. Learn from history. Remember the days of Allah.
4. Make good use of time. Learn time management. Make your time productive.
5. Have faith free from shirk and perform righteous deeds free from innovation (bid'ah), arrogance, and showing off.
6. Enjoining truth and patience must start with oneself. It is not enough to advise others. One must practice it too.
   "He has no partners; and this I have been commanded, and I am the first to submit." (An’am 163)
   "It is most hateful in the sight of Allah that you say what you do not do." (Saff 3)
7. Enjoining truth includes a wide spectrum – commanding good and forbidding evil, establishing the deen at the state level, and fulfilling the rights of others at the personal level all fall under this.
8. A believer’s journey toward Allah begins with faith, and then must continue with steadfastness (istiqamah), righteous deeds to gain certainty (yaqeen), and utmost patience (sabr) when facing obstacles. One must develop murabata (dedicated perseverance).

Time Management in the Light of Islam:

Western modern civilization teaches us that “Time is money.” But time is not just about money or chasing after it. Time has many dimensions. It is a special blessing from Allah. We must use it wisely and gratefully, and in return, Allah will bless our time (Ibrahim 7).

Proper time management requires the integration of three essential steps:

1. Planning
2. Monitoring
3. Evaluation

Planning:

Every task must have a goal, purpose, and plan. For example, when Allah declared to the angels His plan to create humans, He said: “I will create a vicegerent (khalifah) on Earth.” (Baqarah 30). Allah creates nothing without purpose (Imran 191). He also says, “Indeed, Allah is the best of planners.” (Imran 54, Anfal 30)

A believer’s time should never be aimless, wasteful, or unplanned. The day should begin with a clear plan, either from the night before or after Fajr.

A believer can organize daily tasks into four types:

1. Regular activities: Eating, bathing, brushing, natural needs, etc.
2. Necessary activities: Studying, earning a living, raising children, appointments, banking, medical visits, etc.
3. Pleasurable activities: Halal entertainment – sports, exercise, gardening, pet care, etc.
4. Spiritual/social activities: 5 daily prayers, fasting, righteous deeds, Quran recitation, remembrance (dhikr), charity, etc.

Daily planning should prioritize these based on importance. The schedule should revolve around the five daily prayers. Performing them at the beginning of their time increases productivity. No type of task should be skipped, as they all contribute to one’s physical, mental, and spiritual well-being.

Health is an amanah (trust) and a blessing from Allah, so maintaining it is an act of worship. In worship, Allah prefers “the deed which is done regularly, even if it is little.” (Bukhari 1132)

In following religion, Allah has imposed no hardship (Hajj 78), no burden beyond capacity (Baqarah 286), and no compulsion (Baqarah 256). Allah wants ease, not hardship (Baqarah 185).

Your goals and plans should be of three types:

1. Long-term (20–30 years)
2. Mid-term (3–5 years)
3. Daily

Use the SMART strategy for goal-setting:

• Specific
• Measurable
• Achievable
• Relevant/Repeatable
• Time-bound

In other words, your plans should be well-organized and clearly defined. Not too big or unrealistic – break them down into small, doable tasks that are measurable and aligned with your longer-term goals. Complete them within a fixed timeframe.

Time, once lost, can never be regained. Allah says: “For every nation there is a fixed time.” (Yunus 49)

Time division was practiced in the sunnah. In response to a question about what was in the scrolls of Ibrahim (AS), the Prophet (SAW) said:

"A wise person should never be without purpose even for a moment. He should divide his time into three parts – one for worship of Allah, one for self-reflection and accountability, and one for earning a lawful livelihood. The intelligent person will be mindful of time, avoid useless talk, and focus on soul purification. The one who holds himself accountable will avoid vain speech. The wise travel for three purposes: to store provisions for the afterlife, to earn a livelihood, and to enjoy lawful pleasure."

In another narration, sleep and rest are included in the second part. This means work should not exceed 8 hours, and sleep and rest should also not exceed 8 hours.

Sleep medicine shows the biological clock favors sleeping from 9 PM to 5 AM – matching the sunnah. Idle talk after Isha is disliked. Fajr begins near 5 AM throughout the year.

Three types of sleep practices from the sunnah:

1. Sleeping after Isha and waking for Fajr earns the reward of worshipping all night.
2. Staying up part of the night to seek knowledge also earns this reward.
3. Sleeping early and waking for Tahajjud. For this, napping at noon (Qailulah) is recommended.

Do not postpone tasks for others or for another day. Don’t use tomorrow as an excuse. Seek help from Allah:
“And never say about anything, ‘I will do that tomorrow,’ except [when adding], ‘If Allah wills.’” (Kahf 23–24)

Monitoring:

This can be of two types:

• Self-monitoring
• Monitoring by mentors

A believer is always under Allah’s supervision. This awareness must be alive:
“Indeed, over you are appointed guardians (angels).” (Infitar 10)

The teacher-student (murshid-murid) relationship is important in Islam. A mentor is essential for spiritual progress. This tradition has existed since the early generations. The Prophet (SAW) used to observe the Sahabah’s night prayers and Quran recitation, and advise them after Fajr.

A family leader is described as the imam (Furqan 74) – they must play the role of an observer/mentor in the household.

You can use a daily reporting system, which though modern, is rooted in Quranic and prophetic teachings. In mental health therapy, daily logs and checklists are used to track symptoms and behavior. Likewise, a believer can use a personal checklist for daily tasks and tick them when completed.

Imam Ghazali, in Ihya Ulum al-Din, emphasized six practices for self-purification:

1. Musharata – Making a commitment to oneself.
2. Muraqaba – Guarding one’s actions and being aware of Allah.
3. Muhasaba – Self-accountability and correction.
4. Mu’aqaba – Self-punishment for failing in one's commitment (e.g., optional fasting, sadaqah).
5. Mujahada – Striving against the desires of the self (nafs).
6. Mu’ataba – Constant repentance and remorse for sin. Sins must be acknowledged and not repeated.

Evaluation:

The final step in time management is self-evaluation. Imam Ghazali called this Muhasaba. At the end of the day, one should take a few minutes for silent reflection.

"Take account of yourself before you're taken to account. Weigh your deeds before they are weighed." (Tirmidhi 63)

Thank Allah for your successes. Occasionally, reward yourself for goals achieved. If sins were committed, perform self-punishment (e.g., optional fasts or charity).

Final Advice:

• Time management is part of life management – or rather, it is life itself.
• Sleep, eat, rest, enjoy, and work on time.
• Avoid laziness.
• If you don’t waste time, you won’t run short of it.
• Utilize “odd” times effectively.
• Use social media wisely and in a planned manner.
• Set alarms, reminders, or alerts for important tasks.
• Spend free time in worship (Inshirah 7–8).
• Make time for yourself. Spend time with your family.
• Do morning and evening dhikr (Ahzab 41).
• Remember: On the Day of Judgment, you will be asked about your time. Reflect on this constantly.