The Harvest of the Hereafter: Understanding Surah Al-Shurah, Ayah 20

 

Surah Al-Shurah, Ayah 20, presents a timeless lesson on human purpose, intention, and the contrast between worldly and eternal success. The Ayah states: “Whoever desires the harvest of the Hereafter – We increase for him in his harvest. And whoever desires the harvest of this world – We give him thereof, but he has no share in the Hereafter.” This ayah captures the essence of divine justice and reminds believers that the value of their deeds depends not only on their actions but also on the intentions behind them.

The Promise to Those Who Seek the Harvest of the Hereafter

Allah promises abundant reward to those who sincerely strive for the Hereafter. Those who dedicate their efforts, time, and wealth to earn Allah’s pleasure are rewarded many times over. Their “harvest” grows beyond measure because their intentions are pure and directed toward eternal reward. This increase symbolizes Allah’s generosity and His appreciation for sincere devotion. It teaches that every good deed performed for the sake of Allah—no matter how small—is multiplied and preserved for the Day of Judgment.

The Meaning and Symbolism of “Harvest”

The word “harvest” in this ayah serves as a vivid metaphor for human effort and its results. Just as a farmer plants seeds, nurtures them, and waits patiently for the crops to grow, believers “sow” deeds in this world through their actions and choices. Their reward depends on the kind of “seeds” they plant—their intentions, sincerity, and perseverance. The harvest of the Hereafter represents the spiritual fruits of faith and righteousness, while the harvest of this world refers to temporary success, material gain, or social recognition. The imagery reminds believers that worldly results are short-lived, but deeds done for Allah yield eternal benefit.

Reward for Those Who Seek Only the Worldly Harvest

In contrast, those who work only for worldly success are also given what Allah wills for them in this life. They may achieve wealth, position, or comfort, but their reward ends with their worldly life. Since their efforts were not directed toward Allah’s pleasure, they will have no portion in the Hereafter. This does not mean that seeking worldly benefit is forbidden; rather, it is the exclusivity of worldly desire—when a person’s ultimate goal is limited to material satisfaction—that deprives them of spiritual reward. The ayah warns that a life focused solely on temporary pleasure and self-interest leads to loss in what truly matters: the eternal life after death.

Lessons About Intention and Purpose

This ayah highlights one of the central principles of Islam: that intention (niyyah) defines the value of an action. Deeds done for worldly display or self-benefit may appear good outwardly, but they lack spiritual worth. In contrast, even ordinary actions—earning a living, helping others, or pursuing knowledge—become acts of worship when done for Allah’s sake. The Ayah teaches that what matters most is not the scale of one’s work but the sincerity behind it. Allah knows the hearts of His servants and rewards them according to the purity of their intentions.

Temporary Versus Eternal Success

Through this Ayah, Allah clarifies the difference between temporary and eternal success. Worldly achievements may bring comfort and admiration, but they fade with time. Eternal success, however, lies in righteous deeds performed for the Hereafter. The ayah reminds believers that worldly life is a means, not an end. True prosperity is not measured by wealth or status but by one’s closeness to Allah and the hope of His mercy. The Qur’an often contrasts what perishes with what remains, urging believers to invest their effort in what endures beyond death.

The Consequence of Seeking Only Worldly Rewards

Those who limit their efforts to worldly aims ultimately face loss in the Hereafter. They receive the rewards they sought—status, wealth, or pleasure—but these are confined to this temporary life. When the Day of Judgment comes, they will find no “harvest” awaiting them because their deeds were not cultivated for eternal growth. The Ayah stands as a reminder of divine fairness: Allah gives each person what they strive for, but the choice of destination lies in human hands. By pursuing only the material world, a person exchanges eternal joy for fleeting comfort.

Ayah 20 of Surah Al-Shurah offers a complete philosophy of effort, intention, and reward. It teaches that life is like a field where each individual plants the seeds of their own destiny. Those who sow righteousness, guided by faith and sincerity, will find their harvest multiplied in the Hereafter. Those who sow only for worldly gain may enjoy temporary fruits but will find nothing lasting beyond this life. The Ayah calls every believer to reflect on the direction of their striving—to remember that while this world is a place of action, the Hereafter is the place of reaping. In the balance between the two lies the true measure of success.

 

Who Would Actually Show Up If You Faced a Real Crisis?

 

Life has a way of stripping away pretense. In moments of genuine crisis—when illness strikes, financial ruin looms, or loss devastates our world—the social masks we wear daily fall away, revealing who truly stands beside us. These watershed moments don't just test our resilience; they illuminate the authentic architecture of our support systems, often in ways that surprise, humble, and sometimes disappoint us.

The question of who shows up during our darkest hours is not merely academic curiosity—it strikes at the heart of human connection and community. While we may assume we know our circles of support, crisis has a peculiar way of reshuffling the deck entirely. Some relationships we thought were bedrock crumble under pressure, while others we barely noticed emerge as our greatest sources of strength. Understanding these patterns, particularly through the lens of Islamic teachings and cultural wisdom, offers profound insights into the nature of human bonds and the divine orchestration of support systems.

In Islamic culture, this question carries additional weight because it intersects with fundamental religious principles about duty, community, and divine providence. The Quran and Prophetic traditions offer a framework for understanding not just who might show up, but why they show up, and what spiritual significance their presence carries. This perspective transforms crisis from mere hardship into a revelation of both human nature and divine mercy working through ordinary people.

Family as the Foundation of Support

When crisis strikes, family members often emerge as the first and most steadfast responders, but not always in ways we might expect. In Islamic tradition, this isn't merely cultural preference—it's a sacred obligation rooted in the concept of "silat al-rahim," the maintenance of family ties. This principle establishes family support not as optional kindness but as a religious duty that carries profound spiritual consequences.

The strength of family response during crisis often correlates with how these relationships were nurtured during peaceful times. Families that prioritize regular connection, shared meals, and genuine interest in each other's lives typically mobilize with remarkable efficiency when trouble arrives. The elderly aunt who called weekly suddenly becomes the coordinator of care schedules. The cousin who remembered every birthday transforms into the family's emotional anchor. These aren't coincidences but the natural fruit of relationships that were already healthy and interconnected.

However, family crisis response isn't guaranteed simply by blood relation. Islamic teachings emphasize that family ties require active maintenance—they atrophy without attention and investment. Families fractured by years of neglect, unresolved conflicts, or competing priorities may struggle to unite effectively during emergencies. The prodigal brother may return, but the rebuilding of trust happens in real-time alongside the crisis management, adding complexity to an already difficult situation.

What makes family support particularly powerful in Islamic culture is the understanding that helping family members during hardship brings divine blessing, while neglecting them invites spiritual consequences. This creates a powerful incentive structure that goes beyond mere emotional attachment. Parents who rush to help adult children in crisis aren't just responding to love—they're fulfilling what they believe to be a divine mandate. Siblings who set aside old grievances to support each other during difficulty are engaging in what their faith considers among the highest forms of worship.

The family crisis response also reveals generational patterns and values. Often, it's the older generation that shows up most consistently, having learned through their own trials the paramount importance of family solidarity. They understand viscerally what younger family members may only know intellectually—that external support systems come and go, but family, when functioning properly, provides the most reliable foundation for weathering life's storms.

The Brotherhood/Sisterhood of Faith

Perhaps one of the most distinctive aspects of Islamic community response to crisis is the concept of religious brotherhood and sisterhood that transcends blood relations. The Prophet Muhammad's teaching that "believers are like one body—when one part suffers, the whole body feels the pain" creates bonds that often surprise even those within the community with their strength and immediacy.

This faith-based support network typically manifests through mosque communities, Islamic organizations, and informal networks of practicing Muslims. When crisis hits a community member, the response often resembles an extended family mobilization. Meals appear without being requested, childcare is quietly arranged, and financial assistance is discretely provided. The beauty of this system lies in its assumption of mutual responsibility—each person both gives and receives support as circumstances require.

The religious framework underlying this support creates unique dynamics. Those who respond aren't seeking recognition or reciprocity in the conventional sense; they're motivated by the belief that serving their fellow believers serves God. This removes many of the social awkwardnesses that can complicate other forms of help. Recipients don't feel the same burden of indebtedness because both parties understand the assistance as part of a larger spiritual ecosystem where God is ultimately both the source and recipient of all help.

However, this faith-based support isn't automatic—it requires active participation in community life. Muslims who regularly attend prayers, participate in community events, and contribute to the collective welfare typically find themselves embedded in networks that activate during crisis. Those who maintain more distant relationships with their religious community may find this support less accessible, not due to exclusion but because the relationships that enable such rapid response haven't been cultivated.

The interfaith dimension of this principle also bears consideration. Many Muslims extend this concept of brotherhood and sisterhood to include neighbors and colleagues of different faiths, seeing their shared humanity and common struggles as creating bonds worthy of the same response. This expansion of religious obligation into broader community responsibility reflects the Quranic teaching that helping any person in distress brings divine reward.

What makes religious community support particularly valuable is its longevity. While crisis often brings temporary helpers, faith-based communities tend to provide sustained support that extends well beyond the immediate emergency. They understand that recovery from major crises is often measured in months or years, not days or weeks, and they structure their assistance accordingly.

Neighbors as Sacred Responsibility

The Islamic emphasis on neighbors' rights creates one of the most underestimated support networks in contemporary society. The Prophet Muhammad's teachings about neighbors were so emphatic that he said, "Gabriel continued to advise me about the neighbor until I thought he would inherit from me." This places geographic proximity in a sacred context that transforms neighbors from mere coincidental adjacency into spiritual responsibility.

In many Muslim communities, neighbors often emerge as unexpected heroes during crises, driven not just by natural human compassion but by religious conviction about their obligations to those living nearby. This is particularly striking in an age when many people barely know their neighbors' names, let alone feel responsible for their wellbeing. The Islamic framework creates a different paradigm entirely—one where the family next door has legitimate claims on your attention and assistance.

The practical implications of this teaching become evident during emergencies. Neighbors who embrace this responsibility often notice troubles earlier than distant family members or friends. They're the ones who realize the elderly resident hasn't collected their mail in several days, or who notice unusual patterns that signal distress. This proximity advantage, combined with religious motivation, creates remarkably effective early warning and rapid response systems.

Notably, Islamic teachings about neighbor responsibility explicitly include neighbors of different faiths. The obligation isn't contingent on shared religious beliefs but on shared geographic space. This creates fascinating dynamics in diverse communities where Muslims may be among the most attentive and responsive neighbors regardless of religious differences. Their motivation is spiritual, but their service is universal.

The neighbor-as-sacred-responsibility principle also creates interesting reciprocal relationships. Non-Muslim neighbors, initially surprised by the level of attention and care they receive, often respond with their own generosity when their Muslim neighbors face difficulties. This reciprocity isn't required by Islamic teaching, but it frequently emerges as people respond to genuine care with genuine care.

However, the effectiveness of this support network depends heavily on residential stability. Communities with high turnover rates struggle to develop the relationships necessary for this system to function. The sacred responsibility to neighbors requires actual relationship with neighbors, which takes time to develop and maintain. In transient communities, the theoretical obligation may exist without the practical relationships that enable its fulfillment.

The Test of Friendship Through Adversity

Crisis serves as the ultimate arbiter of authentic friendship, separating those who genuinely care from those who were merely companions of convenience. Islamic wisdom recognizes this distinction explicitly, differentiating between "friends of prosperity" and "friends of adversity." The latter category represents those rare individuals whose friendship deepens rather than diminishes when life becomes difficult.

The testing function of crisis often produces surprising results. Long-standing friendships sometimes crumble under the weight of genuine need, revealing that they were built on shared activities or mutual benefit rather than authentic care. The friend who was always available for social events suddenly becomes unavailable when you need help navigating a medical crisis. The colleague who shared countless coffee breaks finds reasons to avoid you when you're dealing with job loss. These discoveries can be as painful as the original crisis itself.

Conversely, crisis sometimes reveals depths of friendship that weren't previously visible. The acquaintance who barely registered in your daily awareness emerges as a constant presence during your difficulty. The friend you hadn't spoken to in months somehow learns of your trouble and appears with exactly the help you need. These experiences often permanently reshape social circles, elevating previously peripheral relationships to positions of central importance.

The Islamic framework for understanding friendship during adversity provides valuable perspective on these dynamics. Islamic teaching suggests that supporting friends during their trials is itself a form of spiritual test—an opportunity to demonstrate the sincerity of our professed care for others. From this perspective, those who show up aren't just helping their friends; they're responding to their own spiritual examination about what their friendships actually mean.

This testing aspect of crisis friendship creates profound bonds between those who weather storms together. Relationships forged or strengthened in the crucible of genuine need often develop qualities that fair-weather friendships rarely achieve. There's an intimacy that comes from seeing and accepting each other's vulnerability, and a trust that develops from being present during each other's worst moments.

The cultural implications of friendship testing extend beyond individual relationships to entire social networks. Communities that consistently support their members during crises develop reputations for reliability that attract others seeking authentic connection. Conversely, communities where crisis reveals widespread fair-weather friendship often experience gradual dissolution as people seek more dependable social environments.

The Surprise of Divine Provision Through Strangers

Perhaps the most mysterious and moving category of crisis support comes from unexpected sources—strangers or barely-known acquaintances who appear with precisely the help needed, often at precisely the right moment. In Islamic understanding, this phenomenon reflects divine providence working through human agents who may not even realize they're participating in a larger spiritual orchestration.

These experiences often carry qualities that distinguish them from conventional help. The assistance frequently matches the need with uncanny precision, arriving neither too early nor too late but at the exact moment when it can be most effective. The stranger who offers exactly the professional expertise you need, the acquaintance who connects you with exactly the right resource, the person you barely know who provides exactly the emotional support you require—these intersections often feel too perfectly timed to be mere coincidence.

The religious framework for understanding this phenomenon suggests that God provides assistance through human hands, often without the human agents fully understanding their role in the larger plan. From this perspective, the stranger who helps during crisis is simultaneously exercising their own free will to be kind and serving as an instrument of divine mercy. This dual understanding adds profound meaning to both receiving and providing unexpected help.

What makes divine provision through strangers particularly powerful is its tendency to restore faith in human goodness during times when other disappointments might suggest otherwise. When family fails, friends disappear, and traditional support systems prove inadequate, the appearance of unexpected help from unlikely sources can renew belief in both human compassion and divine care. These experiences often become pivotal spiritual moments that reshape people's understanding of how support and providence operate in the world.

The reciprocal nature of this phenomenon also deserves attention. Many people report that their most meaningful opportunities to help others have come through unexpected encounters with strangers in crisis. The person who helped you during your darkest hour may never know how they were used, just as you may unknowingly serve the same role for others. This creates beautiful cycles of unrecognized service that bind communities together in ways that transcend conscious awareness.

The challenge with divine provision through strangers is learning to recognize and receive it. Pride, embarrassment, or skepticism can blind us to offered help or prevent us from accepting it gracefully. Islamic teaching emphasizes that receiving help graciously is itself a spiritual practice—one that honors both the helper and the divine source from which all help ultimately comes.

The question of who shows up during real crisis reveals fundamental truths about human nature, community bonds, and spiritual reality. While we cannot predict with certainty who will stand beside us during our darkest hours, Islamic wisdom and universal human experience suggest patterns that can guide our expectations and shape our relationships.

Family members, bound by both love and sacred obligation, often form the foundation of crisis support, though their effectiveness depends heavily on the health of relationships cultivated during peaceful times. Religious communities provide networks of mutual responsibility that transcend individual limitations, creating extended families of faith that can mobilize remarkable resources. Neighbors, when understood as sacred responsibility rather than mere geographic coincidence, often provide the most immediate and practical assistance. True friends reveal themselves through their willingness to engage with difficulty rather than retreat from it. And divine providence working through unexpected human agents often provides precisely what's needed when traditional support systems prove insufficient.

Understanding these patterns doesn't guarantee we'll receive perfect support during our own crises, but it does offer guidance for building the kinds of relationships and communities that are most likely to provide such support. More importantly, it challenges us to consider what kind of person we are in others' crises—whether we're the family member who shows up, the friend who deepens relationship through difficulty, the neighbor who takes sacred responsibility seriously, or the stranger through whom divine provision flows to those in need.

Ultimately, the question of who shows up during crisis is inseparable from the question of who we choose to be when others face theirs. In a world often marked by superficial connections and transactional relationships, the call to be people who show up—consistently, sacrificially, and lovingly—represents both a spiritual discipline and a practical investment in the kind of community we hope will surround us when our own trials come.

 

How a Muslim Can Strengthen His Relationship with the Quran in a Practical Way

 

The Quran is the ultimate source of guidance for Muslims, serving as a light for the heart, a cure for the soul, and a path to righteousness. Strengthening one’s relationship with the Quran is not simply about recitation, but about understanding, internalizing, and living according to its teachings. In today’s fast-paced world, many Muslims find themselves distant from the Quran, engaging with it occasionally rather than consistently. To overcome this challenge, a Muslim can adopt practical methods that make the Quran an integral part of his daily life.

Regular and Mindful Recitation

One of the most essential steps is to establish a consistent schedule for reciting the Quran. Even if a person recites a small portion daily, the key is consistency, for the Prophet Muhammad ﷺ said: “The most beloved deeds to Allah are those that are done consistently, even if they are few.” Recitation should not be rushed; instead, it should be done slowly and carefully, with reflection on the meanings. This approach allows the heart to engage with the words of Allah rather than treating the recitation as a mere ritual.

Studying Tafsir and Understanding the Meanings

Merely reciting without understanding can weaken the connection between a Muslim and the Quran. To build a stronger relationship, one should strive to study the meanings of the Ayat, whether through translations or authentic tafsir works such as those of Ibn Kathir or At-Tabari. Understanding the historical context, linguistic depth, and spiritual lessons within the Ayat transforms the Quran from a book of words into a book of guidance. Practical study circles, online lectures, and reading reputable commentaries can make this step accessible to every Muslim.

Memorization and Revision

Memorizing portions of the Quran is another practical method of strengthening the bond with it. Even if one does not aspire to become a hafiz, memorizing selected surahs such as Al-Kahf, Yasin, or Al-Mulk can bring immense spiritual benefits, as they are frequently recited in prayer. Regular revision is equally important so that the memorized Ayat remain fresh in memory. By carrying these surahs in the heart, a Muslim ensures that the Quran is present in daily worship and in moments of solitude.

Applying the Quran in Daily Life

A true relationship with the Quran is demonstrated by living according to its teachings. This means allowing its commands to shape one’s character, decisions, and interactions with others. For example, Ayat that encourage honesty, patience, or forgiveness should translate into practical behavior. Likewise, reminders about the temporary nature of worldly life should help a Muslim prioritize the Hereafter. Each verse offers an opportunity for self-reflection and improvement.

Making Dua and Seeking Allah’s Help

Strengthening one’s relationship with the Quran requires not only effort but also divine assistance. The Prophet ﷺ used to supplicate: “O Allah, make the Quran the spring of our hearts, the light of our chests, the remover of our sorrows, and the repeller of our anxieties.” A Muslim should regularly ask Allah for guidance, sincerity, and steadfastness in engaging with the Quran. This spiritual reliance ensures that the relationship with the Quran is built not on habit alone but on deep sincerity.

In essence, a Muslim can strengthen his relationship with the Quran by reciting it regularly with reflection, studying its meanings, memorizing and revising portions, living according to its teachings, and seeking Allah’s help in maintaining this connection. The Quran is not meant to be a distant book on a shelf but a living guide that shapes the believer’s heart and actions. By adopting these practical steps with sincerity and consistency, every Muslim can transform his relationship with the Quran into one of love, closeness, and guidance that illuminates both this life and the Hereafter.

 

Real Deprivation

 

Real deprivation is to be deprived of obedience to Allah—Exalted is He—and the degree of one’s deprivation corresponds to the extent of one’s disobedience.

A person may be deprived of the joy of prostrating before Allah in prayer.

One may be deprived of the happiness found in reciting the Quran and reflecting on its meanings.

One may be deprived of the spiritual peace that comes with frequently remembering Allah and seeking His forgiveness.

One may be deprived of the sweetness of humility before Allah.

One may be deprived of earning a lawful and pure sustenance.

One may be deprived of turning to Allah in sincere repentance from sins.

The most severe form of deprivation is to be denied the opportunity to die in a state of obedience to Allah—rather, a person dies while disobeying Him. This is the greatest and most profound loss.

Changing Names After Embracing Islam: A Personal Reflection

 

When someone converts to Islam, it’s not uncommon for them to choose a new name, often one that is Arabic or traditionally associated with Muslims. This change can be deeply symbolic, representing a new spiritual beginning or a desire to feel more connected with their brothers and sisters in faith. For many, it’s an expression of transformation and identity.

A friend once shared with me that she had a convert friend who had adopted a new Islamic name. This friend loved being called by her chosen name, and it clearly meant something special to her. Yet, over time, I noticed something interesting. Although she never said it out loud, I sensed that she also cherished her original name—the name given to her by her family, one that carried memories and a sense of personal history.

My friend never asked her why she chose to change her name or how her journey to Islam began. And that’s okay. Sometimes the most important thing isn’t the details of someone’s journey but the fact that they’ve arrived. What truly matters is that Allah, in His infinite mercy, guided her to Islam. With time, she may reflect more deeply and decide whether changing her name was the right decision for her or not. And if she ever needs guidance, she knows she can seek it.

That brings me to something I believe is worth mentioning. As Muslims, when we face questions—whether about our names, our practices, or any matter related to our faith—we are encouraged to seek knowledge from trusted scholars. Not everything we hear or assume is correct. For example, not every name must be changed upon embracing Islam. As long as the name doesn’t carry a meaning that contradicts Islamic values, it may very well be perfectly acceptable to keep it.

Islam provides us with a clear and beautiful roadmap—one that, when followed sincerely, leads to peace in this life and eternal success in the Hereafter. It is a faith of balance, wisdom, and mercy. So when we’re unsure about something, let’s turn to those with knowledge and experience. Their guidance can help us walk this path with confidence and clarity.

The Bee’s Journey

I dropped out of school during my first year of high school. I simply didn’t want to study or exhaust myself. In fact, I even skipped the math exam.

When my friend Umm Hassan found out, she laughed and said,

“If you don’t want your high school diploma, give it to me—I'll hang it in my house.”

That wasn’t her original saying—it was something her father used to tell his children when they considered giving up on education. And, as it turns out, all of them went on to achieve the highest academic degrees.

At the time, I didn’t grasp the weight of her words. But life has a way of teaching us gently—and sometimes not so gently. Over the years, I went back to school. I earned my high school diploma, then a bachelor’s degree, a master’s, and finally a doctorate.

Somewhere along the way, I fell in love with books.

At first, I thought I was pursuing knowledge to reach a goal—a degree, a job, a stable income. But over time, I discovered something deeper: the real value of knowledge is not just in what it gives us, but in what it reveals to us.

Knowledge opens up entire worlds—within us and around us. And these discoveries bring richness and meaning to life. In fact, they are life.

A person who doesn’t read still lives, of course. But a person who reads lives differently.

The one who doesn’t read moves through life like a traveler on a flat, uneventful road. They may witness scenes, events, even beauty—but without the tools to understand their deeper meaning, they arrive at the end of the journey much the same as they began: unchanged.

But the reader? They are like a bee—flying here and there, up and down, sampling from every flower. With every encounter, every page, they gather something sweet. And slowly, without realizing it, they begin to produce honey—honey that heals.

Because true knowledge is a remedy: for the soul, the body, and the heart.

The Melting Ice and the Meaning of Time

It is said that a man once sold ice in the marketplace. As he walked through the streets under the heat of the sun, he would call out:

“Have mercy on the one whose capital is melting away!”

To most, it sounded like nothing more than a clever sales pitch. But those simple words held a truth deeper than many realized.

One day, a righteous man heard that cry and later reflected:

“I recited Surah Al-‘Asr for twenty years, and I never truly understood its depth. I always asked myself—why does Allah begin the surah with a solemn oath, declaring that all of mankind is in loss? Except for those who believe in the Oneness of Allah, do righteous deeds, encourage one another to the truth, and encourage one another to be patient?”

“Then one day, I heard the ice seller call out again:

‘Have mercy on the one whose capital is melting away.’”

“In that moment, everything clicked. His ice—his capital—was literally disappearing drop by drop. Each melting piece was time slipping away, never to return.”

And that’s when the full meaning of Surah Al-‘Asr unfolded:

103:1 By the time,

103:2 Indeed, man is in loss,

103:3 save those who believe, perform righteous deeds, exhort one another to adhere to the truth, and exhort one another to be steadfast.

This short surah isn't just some ayat—

It's a warning.

A timeless alarm.

It’s like the voice of the ice seller, echoing across generations:

Your time is melting away.

Time Is the True Capital

“Lost time is never found again.”

“It is not that we have a short time to live, but that we waste much of it.”

“Your time is limited, so don’t waste it living someone else’s life.”

In the same spirit, the Quran reminds us: time is the true capital of our lives. It slips away moment by moment, and every passing second is either an investment—or a loss.

The Wisdom

Don’t let your time be consumed by distraction.

Don’t scroll away your soul.

Don’t let your capital melt without purpose.

“Have mercy on the one whose capital is melting away…”

Live intentionally.

Believe deeply.

Do good.

Speak the truth.

Stand with patience.

As the Quran teaches, the only way to escape the great loss is to ground your life in faith, righteous action, truthfulness, and endurance.

“Every moment is a fresh beginning.”

“I love you for the sake of Allah.”

Do Not Waste a Moment without Performing a Righteous Deed

This article is an excerpt from Sayd Al-Khatir (Captured Thought) by Ibn Jawzi. It discusses the importance of time and emphasizes that one should do his best to take advantage of his time as much as he can.

One should know the value of his time and the importance of his time. Thus, he will not waste any moment thereof without performing a righteous deed, and offering the best of the best of statements and deeds.

His intention should always be to perform righteous acts without any slackness while taking into consideration not to do acts that are beyond the body’s endurance. It was mentioned in a narration, ‘The good intention of the believer is better than his deed.’

It was reported that many of the righteous predecessors used to take advantage of their time.

It was reported that a man said to Amir Ibn Abd Qays, ‘Talk with me.’ Amir replied, ‘Could you hold the sun.’ [He meant could you stop the passing of time.] 

The son of Thabit Al-Banani said, ‘I went to prompt my father to utter the testimony of faith, namely, there is no god worthy of worship but Allah and Muhammad is His Messenger. Then, he said to me, ‘O my son, leave me alone for I am reading the sixth part of my daily invocations.’

It was reported that some people went to one of the righteous predecessors when he was about to die, and found him praying. Thus, they blamed him for doing so. But he said, ‘Now the record of my deeds is about to be folded.’ 

That being the case, if one knows – even if he does his best to take advantage of his time – that death will prevent him from performing righteous deeds, he should do acts whose rewards will be recorded for him after his death. If he owns some wealth, he should endow endowment, plant a plant, and dig a river. He should also endeavor to have righteous offspring that remember Allah. Thus, he will be rewarded for their righteous deeds, or he should write a beneficial book because the scholar’s books are his immortal children.

Finally, he should do his best to perform righteous deeds based on firm knowledge. Thus, his righteous deeds will be imitated by others. 

Indeed, such a person has not died, as the saying goes,

‘… some people died, but they are still alive among people.’

Exhortations and the Listeners
Exhorting to Perform More Righteous Deeds Before Death
Learned Lessons from Surah Joseph Ayah 1-6

Prohibition of Bid’ah in Islam

An-Nawawi’s Forty Hadith [5]

Aisha, the mother of the believers, may Allah be pleased with her and her father, reported that Messenger Muhammad [peace be upon him] said,

‘He, who introduces something to this matter of ours that which does not belong to it, will have it rejected.’ [Al-Bukhari & Muslims]

Meaning of the Hadith

This hadith is one of the principles of Islam. 

‘This matter of ours’ refers to Islam.

‘Introduce something’: innovates something in the religion of Islam that has no evidence in the Quran and the Sunnah of Messenger Muhammad [peace be upon him].

‘Will have it rejected’: It is void. 

Learned Lessons from the Hadith

• It is prohibited to introduce something to Islam even with good intention.

• Following the teachings of Islam is realized by performing deeds according to its guidance; otherwise, it will be rejected.

• Any act of worship that has no evidence in the Quran or the Sunnah of Messenger Muhammad is void.

• The religion of Islam is complete and there is no deficiency in it.

An-Nawawi’s Forty Hadith [2]

Categories of Transmitted Hadith in Sunnah

An-Nawawi's Forty Hadiths(Translation)

5th Hadith - Religious Innovation 

The Noble Quran Surah Jonah English Translation and Tafsir Kindle Edition

Creation of Man

 An-Nawawi’s Forty Hadith [4]

Abdul Allah Ibn Mas’ood, may Allah be pleased with him, said,

Messenger Muhammad [peace be upon him] who is the truthful, and the trusted, told us, ‘Truly, the creation of one of you is assembled in the womb of his mother for forty days in the form of a drop of fluid. Then, it becomes a clot for a similar period. Then, it becomes a lump that looks like a chewed morsel for a similar period. Then, an angel is sent to him. He blows the soul into him and he is commanded to write four matters: he writes his sustenance, his life span, his deeds, and whether he will be among the wretched or the blessed. By the One, Whom there is no deity worthy of worship but Him, verily, one of you performs deeds of the people of Paradise that only arm’s length remains between him and it, but what was written in the record prevails so he performs deeds of the people of Hell. Thus, he enters it. Verily, one of you performs deeds of the people of Hell that only arm’s length remains between him and it, but what was written in the record prevails so he performs deeds of the people of Paradise. Thus, he enters it.’

[Al-Bukhari & Muslims]

Learned lessons from An-Nawawi’s Forty Hadith [4]

• The hadith mentions stages of the creation of man.

• The believer should always pray to Allah to make his faith firm until he dies as a believer in the Oneness of Allah.

• The believer should always ask Allah to protect him from an evil end of his life, namely, dying in a state that displeases Allah.

• Only Allah knows how the end of man will be. He knows whether he will be among the people of Paradise or Hell.

• The Day of Judgment will certainly take place. The One Who created man from a drop of fluid is able to resurrect him for reckoning.

• The believer must believe in what was written on the preserved Tablet. 

An-Nawawi’s Forty Hadith [1]

An-Nawawi’s Forty Hadith [2]

The Noble Quran Surah Yusuf English Translation and Tafsir Kindle Edition 

The Noble Quran Surah Jonah English Translation and Tafsir Kindle Edition

Exhortations and the Listeners

Excerpt from Sayd al-Khatir (Caught Thoughts) by Abu Al-Faraj Ibn Al-Jawzi

A person may sometimes experience a strong awakening after listening to an exhortation. However, after leaving the place of hearing the exhortation, hardness, and heedlessness return to his heart. I reflected on the cause of such a state and knew it.

People vary when it comes to this matter. 

The condition of the heart is different before and after listening to the exhortation. There are two reasons for such a condition of the heart.

First: Exhortations are like whips. The pain caused by the whips does not last after the lashing stops, and their pain is felt at the time of lashing. 

Second: When listening to the exhortation, the person is free from all distractions, and detaches himself from all worldly diversions. He listens attentively to the exhortation. However, when he returns to his normal life occupations, they take his entire attention. Thus, how can he return to his former state?

This is the condition of most people; however, people vary in the degree of continuity of the heedfulness caused by the exhortation.

Some of them resolve to go ahead without a second thought and without any hesitation. If their natural disposition causes them some distraction, they become restless. This was the case with Hanzalah when his natural disposition distracted him for a while. He said, ‘Hanzalah has become a hypocrite.’ [Hanzalah was a companion of Messenger Muhammad. He said so because he experienced the same condition that is described in the above lines]. 

Others are inclined to heedlessness at times, and they comply with the guidance of the exhortations at other times. They are similar to a wheatear that tilts here and there whenever the wind blows. 

Finally, for other people, the effect of the exhortation vanishes by the time they have finished listening to it. Their condition is similar to water that is poured over a smooth rock, namely, nothing of the water remains on the rock.

Exhorting to Perform More Righteous Deeds Before Death

How the Disbelievers Listen to the Quran

Translation from Ibn Al-Jawzi’s Sayd Al-Khatir (Quarry of the Mind) | Management of the Self

The Noble Quran Surah ar-Ra’d English Translation and Tafsir

Meaning of Islam & Iman & Ihsan

 

An-Nawawi’s Forty Hadith [2]

Umar Ibn al-Khattab, may Allah be pleased with him, said,

While we were sitting with Messenger Muhammad, [peace be upon him] one day, a man dressed in pure white and with dark black hair, came to us. No traces of travel were on his appearance and no one of us knew him. 

Then, he sat beside Prophet Muhammad, leaned his knees on Prophet Muhammad’s knees, and put his palms over his thighs. 

Then, the man said, ‘O Muhammad, tell about the meaning of Islam.’ Messenger Muhammad said, ‘Islam is to testify that there is no god worthy of worship but Allah and that Muhammad is Allah’s Messenger, perform the prayer, give the Zakat, fast the month of Ramadan, and perform the Hajj if one is able to do so.’ 

The man said, ‘You have spoken the truth.’

We were astonished at the conduct of the man. He asked Messenger Muhammad a question, and then, he confirmed the truthfulness of his answer.’ 

Then, the man asked Messenger Muhammad and said, ‘Tell me about the meaning of Iman (faith).’ 

Messenger Muhammad said, ‘It is to believe in Allah, His angels, His Books and Messengers, and the Last Day, and to believe in the preordainment, good or evil.’ 

The man said, ‘You have spoken the truth.’ 

Then he said, ‘Tell me about the meaning of Ihsan (kind act).’ 

Messenger Muhammad said, ‘It is to worship Allah as if you could see Him; if you cannot see Him, He sees you.’

Then, the man said, ‘Tell me about the appointed time for the Hour (the Day of Judgment).’ 

Messenger Muhammad said, ‘The questioned person knows no more than the questioner about it.’

Then, the man said, ‘Tell me about its signs.’ 

Messenger Muhammad said, ‘The slave-girl will give birth to her mistress, and you will see the barefooted ones, the naked, the destitute, the shepherds competing with one another in building lofty buildings.’ 

Then, the man left and Umar waited for a while. Then, Messenger Muhammad said, ‘O Umar, do you know who was the questioner?’

Umar said, ‘Allah and His Messenger know best.’ 

Messenger Muhammad said, ‘He was Gabriel. He came to teach you about your religion.’

[Sahih Muslim] 

The Lawful is Clear & the Unlawful is Clear in Islam

Al-Nawawi's Forty Hadith

Deeds Depend on Intentions

 

An-Nawawi’s Forty Hadith [1]

Umar Ibn Al-Khattab, may Allah be pleased with him, narrated that Messenger Muhammad [peace be upon him] said, 

‘Deeds depend on intentions, and every person will be rewarded according to his intention. Thus, whoever emigrates for the sake of Allah and His Messenger, then his emigration will be for Allah and His Messenger. And whoever emigrates for attaining a worldly benefit or marrying a woman, then his emigration will be for the cause that he has emigrated for.’ 

[Sahih al-Bukhari] 

Prohibition of Bid’ah in Islam
The Lawful is Clear & the Unlawful is Clear in Islam

Exhorting to Perform More Righteous Deeds Before Death

 

Abdul Allah bin Abbas, may Allah be pleased with them, said, ‘Umar bin al-Khattab used to let me sit with the noble elderly men, who participated in the battle of Badr. Some of them said to him, ‘Why do you allow this boy to sit with us though we have sons at his age. Thereupon, Umar said, ‘You know his high status.’ Then, Umar invited them one day and invited me. I think he did so to show them the degree of my knowledge. Then, Umar said to them, ‘What do you know about the meaning of the following ayat: [110:1 When the help of Allah comes, and the victory, 110:2 and you see people enter the religion of Allah in throngs,110:3 then proclaim the praise of your Lord and seek His forgiveness. Verily, He ever accepts repentance.] Some of them said, ‘Allah has commanded us to proclaim His praise and seek His forgiveness when His help and victory come.’ Some of them said, ‘We do not know what it means.’ And some of them did not say anything. Then, Umar said to me, ‘O son of al-Abbas, ‘Do you have the same opinion?’ I said, ‘No.’ Thereupon, Umar said, ‘Thus, what is your opinion?’ I said, ‘This surah informs of the approaching of the time of the death of Messenger Muhammad [peace be upon him].’ Allah told him about it: when Allah’s help and the victory over the people of Makkah come, that will be a sign of approaching your death. Thus, proclaim the praise of your Lord and seek His forgiveness. Verily, He ever accepts repentance.’ Then, Umar said, ‘I do not know another meaning of it other than what you have just said.’

 [Sahih al-Bukhari] 

Some Information about the World of the Jinn
The Principles of the Message of Messenger Muhammad