Islamic Culture & Photo Blog – Muslim Blog

5 Short & Sweet Ways to Make Dua

October 24th, 2011
by Sufia

dua 300x256 5 Short & Sweet Ways to Make DuaAs we all know, Ramadan is a great time to spiritually recharge! It’s also a great time to make Dua.

Every year for the past 3 years I’ve made a Dua list. At the start of Ramadan I write down a list of 7 to 8 things that I want the most and I memorize them. I make dua for each item on the list every day of Ramadan at the times that dua are more likely to be accepted. I can personally tell you all that it does wonders. Honestly, things I’ve asked for persistently and I did not think would, have come true.

It’s incredible. I look back and can’t believe I’ve gotten so many of things I asked so desperately for, Allah truly does not leave the hands of a believer empty when raised to Him. I get excited every year around this time because I get to make that wish list again.

I would highly recommend making a personal dua list of your own! As an incentive, our Prophet (peace and blessings be upon him) said: “Allah is angry with those who do not ask Him for anything” (Tirmidhi). Why incur His wrath?

Some things to consider when writing your dua list:

1. Write it all down

Put down what you want to ask for on paper or on your phone so for the first few weeks you don’t miss a single item. It can be as long as you want! It can be private and you don’t need to share it with others so feel free to only make a list of keywords to remind you of each item.

2. Ask anything & everything that is good

When choosing your items, imagine that Allah is asking you to ask Him for anything and everything you’ve ever wanted! Imagine the possibilities. Write down everything you want to ask Allah with no limitations (but keep it halal!). Remember folks, you’re asking Al Mujeeb – the One Who Responds and is the Supreme Answerer.

3. Organize

Try separating your duas into categories so you know that you’ve properly hit each one. I would recommend: dunya, akhirah, ibadah, the ummah, and
relationships. For each category, think about what you would like the most and start listing them.

4. Make the dua when duas are most likely answered

These times include right before breaking the fast, during your salah in sujood and after the obligatory prayers, Qiyam ul layl, the last 10 nights etc. I personally make mine right before breaking my fast during iftaar.

5. Remember the etiquettes of dua

There is a right and proper way to make dua. Remember that we must praise Allah first, ask for peace and blessings upon our Prophet (peace and blessings be upon him) and then make our dua.

I pray you all have a meaningful and successful Ramadan full of barakah. May Allah preserve you all to reap the benefits of such a Holy month and bring you closer to Him. May He give you all strength, knowledge, patience and humility. Ameen!

Source: http://www.productiveramadan.com/5-short-sweet-ways-to-make-dua/

The Night Prayer (Qyaam Al-Layl)

October 24th, 2011
by Sufia

tahajjud 480x294 The Night Prayer (Qyaam Al Layl)

The Excellence of The Night Prayer (Qiyaam al-Layl):
Many Qur’aanic verses speak about the excellence of Qiyam and the merits of those people, who perform The Night Prayer (Qiyaam al-Layl) on a regular basis, for example, Allah describes the believers who deserve Jannah saying: “They (the believers) forsake their beds, to invoke their Lord in fear and hope; and they spend out of what We have bestowed on them.” [Soorah as-Sajdah (32): 16] “They (the pious) used to sleep but little at night.” [Soorah ath-Thariyat (51): 17] Also, numerous Ahadeeth add to this subject, narrated Abu Hurayrah (radhi allahu anhu): “The Messenger of Allah (sallallahu alaihi wa-sallam) said: “The best prayer after those prescribed is (the prayer performed) in the depth of night.” [Saheeh Muslim and Musnad Ahmad]

He (sallallahu alaihi wa-sallam) also said: “The most beloved prayer to Allah was of Dawud (alaihi as-salaam). He slept one half of the night, got up (and prayed) for one third, and then slept (the remaining) one sixth.”[Saheeh al-Bukharee and Saheeh Muslim]

Protection from Shaitaan: Abu Hurayrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “When one of you goes to sleep, Shaitaan ties three knots over the rear of his head, blowing into each knot, ‘You have a long night, so sleep on.” If he wakes up and mentions Allah, one knot loosens. If he makes wudhu (ablution for prayer), another knot loosens and if he prays, the third knot loosens and he becomes lively and good-natured; otherwise he gets up ill-natured and lazy.” [Saheeh al-Bukharee and Saheeh Muslim]

Acceptance of Supplication: Abu Hurayrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “Our Lord descends every night to the lowest heaven, when only one third of the night has remained. He says: “Who will invoke Me, so that I may give him? Who will seek My forgiveness, so that I may forgive him.” [Saheeh al-Bukharee and Saheeh Muslim] In another report, he adds: “Then Allah extends His Hand and says: “Who wants to invest (good deeds) with the One who is not wasteful or unjust?” He continues to say this until the dawn arrives.” [Saheeh Muslim]

Jabir (radhi allahu anhu) reported, the Messenger of Allah (sallallahu alaihi wa-sallam) saying: “There is an hour of the night which no Muslim person encounters and asks for a good thing for this life or the Hereafter, but Allah grants it to him. This happens every night.” [Saheeh Muslim]

Abu Umamah (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) was once asked: “When are the supplications most acceptable?” He (sallallahu alaihi wa-sallam) replied: “In the last depth of the night and at the end of the prescribed prayers.” [(hasan) by Shaikh al-Albanee (at-Tirmidhee)]

Muadh bin Jabal (radhi allahu anhu) reported that Allah’s Messenger (sallallahu alaihi wa-sallam) said: “Whenever a Muslim goes to bed in a pure state (with wudhu), falls asleep while mentioning Allah and then wakes up during the night and asks Allah for anything good, He grants it to him.”[(saheeh) by Shaikh al-Albanee (Musnad Ahmad and at-Tirmidhee)]

Closeness to Allah: Amr bin Abash (radhi allahu anhu) reported that Allah’s Messenger (sallallahu alaihi wa-sallam) said: “The closest that a servant is to his Lord, is in the last part of the night. If you can be among those who remember Allah at that hour then do so.” [(saheeh) by Shaikh al-Albanee(at-Tirmidhee)]

Mercy from Allah: Abu Hurayrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “May Allah have mercy on a man who wakes up at night, prays and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may Allah have mercy on a woman who wakes up at night, prays, and wakes her husband to pray and if he refuses, she sprinkles water on his face.”[(hasan) by Shaikh al-Albanee (Abu Dawood)]

Constant deeds guarantee ample reward: Aa’ishah (radhi allahu anha) said: “Do not ever stop praying Qiyam. The Prophet (sallallahu alaihi wa-sallam) never ceased praying it. When he was sick or weak, he prayed sitting.” [(saheeh) by Shaikh al-Albanee (Abu Dawood)]

She also reported the Messenger of Allah (sallallahu alaihi wa-sallam) saying:“The most beloved deeds to Allah are the most constant, even if they were little.” [Saheeh al-Bukharee and Saheeh Muslim]

The Excellence of Qiyam in Ramadaan: Many Ahaadeeth describe the excellence of Qiyam particularly in Ramadaan, some of them are:

Forgiveness of sins: Abu Hurayrah (radhi allahu anhu) reported: “Allah’s Messenger (sallallahu alaihi wa-sallam) encouraged the people, without making it an absolute command, to perform Qiyam during Ramadaan. He (sallallahu alaihi wa-sallam) used to say: “Whoever stands (in Qiyam) in Ramadaan out of faith and expectation (of Allah’s Reward), all his previous sins will be forgiven.” [Saheeh al-Bukharee and Saheeh Muslim]

Among the Most Righteous: Amr bin Murrah al-Juhani (radhi allahu anhu) said: “A man from the tribe of Quraysh asked the Messenger of Allah (sallallahu alaihi wa-sallam): “O Messenger of Allah (sallallahu alaihi wa-sallam)! What if I testified that there is no (true) god except Allah and that you are Allah’s Messenger, prayed the five prayers, fasted the month, stood for Qiyam in Ramadaan and paid Zakaah?” The Prophet (sallallahu alaihi wa-sallam) replied: “Anyone dying like this will be among the siddiqun (the highly virtuous) and the shuhadah (martyrs).” [(saheeh) Ibn Khuzaymah and Ibn Hibban]

Getting up for Qiyam al-Layl: Many Ahadeeth report the actions of Allah’s Messenger (sallallahu alaihi wa-sallam) when he got up at night. Some of them are:

Siwaak and Wudhu: As soon as the Messenger of Allah (sallallahu alaihi wa-sallam) got up for Qiyam al-Layl, he would brush his teeth with a siwaak and perform wudhu, he (sallallahu alaihi wa-sallam) said: “When one of you gets up to pray at night, let him use a siwaak (to clean his teeth), because when he recites during the prayer, the angel puts his mouth over his, so that nothing leaves his mouth but will enter into the angel’s mouth.”[(saheeh) by Shaikh al-Albanee (al-Bayhaqee and others)]

Mentioning Allah: Ubadah bin as-Samit (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) said: “Whoever wakes up at night and says: ‘La ilaha illallahu wahdahu la sharika lahu, lahul mulku wa-lahul-hamdu wa-huwa ala kulli shay’in qadir. Wa-subhan allahi wal-hamdu lillahi wa-la ilaha ilallallahu wallahu akbaru, wa-la hawla wa-la quwwata illa billah’ [DownLoad as-Sunnah Bimonthly Islamic Newsletter (Ramadaan Issue) to view the complete Arabic Text]

“There is no (true) god except Allah Alone, without any partners. To Him belongs the sovereignty; to Him belongs all praise. He is capable of everything. Exalted is Allah; Allah is the Greatest, there is no power or might except from Allah.” and then says: “Rabb igfir li” – “My Lord! Forgive me.” Anyone who says this and supplicates, he will be answered, and if he makes wudhu and prays, his prayer will be accepted.” [Saheeh al-Bukharee]

Rabi’ah bin Ka’ab al-Aslami (radhi allahu anhu) reported: “I used to sleep by the house of Allah’s Messenger (sallallahu alaihi wa-sallam). When he got up at night (to pray), I would hear him repeat for a long time:

“Subhana rabbil-alamin” – “Exalted is the Lord of the creation.”

Then he would repeat for a long time:

“Subhan Allahi wa bi-hamdih” – “Exalted is Allah, all praise belongs to Him.” [(Saheeh) by Shaikh al-Albanee ( at-Tirmidhee)]

Raising one’s voice moderately: One may pray Qiyam silently or aloud, but it is best to raise one’s voice moderately. Abu Qatadah (radhi allahu anhu) reported that one night the Messenger of Allah (sallallahu alaihi wa-sallam) saw Abu Bakr (radhi allahu anhu) praying with a low voice. He then saw Umar (radhi allahu anhu) praying with a loud voice. Afterwards, he said to Abu Bakr (radhi allahu anhu): “O Abu Bakr! I passed by you while you prayed and you were lowering your voice.” He replied: “I have been heard by Him whom I was addressing, O Messenger of Allah (sallallahu alaihi wa-sallam)!” Then the Prophet (sallallahu alaihi wa-sallam) said: “O Umar! I passed by you while you prayed, and you were raising your voice.” He replied: “O Messenger of Allah (sallallahu alaihi wa-sallam)! Thereby I wake the sleepy and drive the Shaytaan away.” So, the Messenger of Allah (sallallahu alaihi wa-sallam) said: “O Abu Bakr, raise your voice a little. And you Umar, lower your voice a little.” [(saheeh) by Shaikh al-Albanee (Abu Dawood and at-Tirmidhee)]

Ibn Abbas (radhi allahu anhu) reported: “The Prophet’s (sallallahu alaihi wa-sallam) recitation (in Qiyaam) was such that one would hear him from the outer room while he is inside (in the bedroom).”[(hasan) by Shaikh al-Albanee (Abu Dawood)]

Praying Qiyam al-Layl in the Jamaah:
It is a Sunnah to pray the Qiyam al-Layl of Ramadaan with the Jamaah (congregation); and this is better than praying it individually. The Prophet (sallallahu alaihi wa-sallam) himself established the practice of praying Qiyam al-Layl in Jamaah, approved of it from the Sahabah (radhi allahu anhu) and greatly emphasized its merits.

Aa’ishah (radhi allahu anha) reported: “The people used to pray during the night of Ramadaan in the Prophet’s Mosque in separate groups. A man who knew some Qur’aan would lead five or six people in Jamaah. On one such night, the Messenger of Allah (sallallahu alaihi wa-sallam) instructed me to lay down a mat for him (in the Masjid) by the door of my apartment and I did so. After praying Isha, Allah’s Messenger (sallallahu alaihi wa-sallam) went to that mat, all those who were in the Masjid gathered behind him; and he (sallallahu alaihi wa-sallam) led them in the prayer for a long portion of the night; then he departed and entered (my apartment), leaving the mat where it was.

In the morning, the people described that Allah’s Messenger (sallallahu alaihi wa-sallam) led some men in prayer on the previous night. So that night, more people gathered until the Masjid was full. Allah’s Messenger (sallallahu alaihi wa-sallam) went out the second night and prayed; and they followed him in the prayer.

The next morning people talked about it and on the third night the number of people increased in the Masjid. Again the Messenger of Allah (sallallahu alaihi wa-sallam) went out and they followed him in prayer.

On the fourth night, the Masjid was overrun with people. Allah’s Messenger (sallallahu alaihi wa-sallam) prayed Isha with them and went inside his house, but the people stayed, so Allah’s Messenger (sallallahu alaihi wa-sallam) asked me:“What do they want Aa’ishah?” I said: “O Messenger of Allah (sallallahu alaihi wa-sallam)! The people have gathered to follow you (in the prayer).” He (sallallahu alaihi wa-sallam) said: “Fold away your mat.”, which I did. He (sallallahu alaihi wa-sallam) was aware of the people waiting for him that night; some men even called out, ‘The Prayer.’

In the morning, Allah’s Messenger (sallallahu alaihi wa-sallam) went out for the Fajr prayer and after he finished his Salaat he turned to the people, said the Shahadah and stated: “O people, by Allah all praise is due to Him, I was not unaware of your presence last night, but I only feared that the night prayer (Qiyam) would become an obligation for you, which you would be incapable of fulfilling. So commit only to the deed you would be capable of performing, because Allah does not tire (from yours deeds) until you tire.” [Saheeh al-Bukharee, Saheeh Muslim, Abu Dawood, an-Nisa'ee, Musnad Ahmad and others]

Besides praying Qiyam al-Layl in the Jamaah himself, the Messenger of Allah (sallallahu alaihi wa-sallam) greatly encouraged this practice. Once, after leading the people in the Qiyaam prayer of Ramadaan, when he was leaving and people requested him to continue the prayer for the other part of the night, he (sallallahu alaihi wa-sallam) said: “Whoever stands in prayer with the Imaam until he (the Imaam) concludes the prayer, it is recorded for him that he prayed the whole night.” [(saheeh) Abu Dawood, at-Tirmidhee, al-Bayhaqee]

His statement: “Whoever stands in prayer with the Imaam…” clearly indicates the excellence of Qiyam al-Layl behind the Imaam. Thus, even though delaying Qiyam carries special merits, praying Qiyamal-Layl with the Jamaah, early in the night is better than praying it alone, late in the night. This is why Umar (radhi allahu anhu), revived this Sunnah in his Khilafah and the Muslims continue it till now.

Wrong Conclusions from Umar’s (radhi allahu anhu) action:
Many people use this act (reviving the sunnah of The Night Prayer (Qiyaam al-Layl) in Jamaah) of Umar (radhi allahu anhu) as basis for misconceptions like: “Praying Qiyaam in Jamaah is a bidah which was not known during the time of Prophet (sallallahu alaihi wa-sallam) – AND – Some Bidah’s (Innovations) are praiseworthy; and general statements by the Prophet such as: “Every bidah is an act of misguidance” should be restricted by the statement of Umar: “ This is indeed a good matter.”

The error of the former misconception is apparent from the preceding hadeeth of Aa’ishah (radhi allahu anha), which clearly indicates that the Messenger of Allah (sallallahu alaihi wa-sallam) himself prayed the Qiyam with the people in the Jamaah for three consecutive nights in Ramadaan; and he only stopped for fear that it would become an obligation for his Ummah!!

The latter argument of restricting the Hadeeth of Allah’s Messenger (sallallahu alaihi wa-sallam) to the statement of Umar (radhi allahu anhu) is also invalid.

In his statement, Umar (radhi allahu anhu) did not intend the Shariah meaning of Bidah (i.e. ‘to innovate something new in the religion of Islam without precedence’) because he did not innovate the practice of Qiyam al-Layl in Jamaah, rather it was an established practice of Allah’s Messenger. He merely revived a great Sunnah of Allah’s Messenger (sallallahu alaihi wa-sallam). Umar only meant Bidah according to its linguistic meaning, which is “something new which was not commonly known prior to its initiation.” The Night Prayer (Qiyaam al-Layl) behind one Imaam was certainly not a common practice during the Khilafah of Abu Bakr (radhi allahu anhu) and a portion of Umar’s (radhi allahu anhu). With this understanding it is a new matter, but since it is in accordance with the Prophet’s action, it is a Sunnah and not a Bidah. Describing it as good is only because of this reason and this is the understanding of the great scholars in explaining the statement of Umar (radhi allahu anhu).

For example, Ibn Hajr al-Haythami said: “Driving the Jews and Christians out of the Arabian peninsula, and fighting the Turks, are not Bidahs, because these were done by the command of Allah’s Messenger (sallallahu alaihi wa-sallam), even though they were not done during his lifetime. And in the saying of Umar regarding The Night Prayer (Qiyaam al-Layl): “This is indeed a good Bidah” he meant the linguistic meaning of Bidah”, which is to do something which was not done, it is similar to the saying of Allah: “I did not bring something unprecedented (bidah) among the messengers.” [Soorah Ahqaf (46): 9]

This (Umar’s action) does not indicate a Bidah in the Shari’ah sense, because such a Bidah would be an act of misguidance, as was indicated by the Messenger of Allh (sallallahu alaihi wa-sallam)… Just look at the Sahabah (radhi allahu anhu) and those who followed them in the good way, they objected calling the adhan (call for prayers) other than the five daily prayers, such as Eid prayer, even though no specific prohibition is found in this regard…. Furthermore, there are things which the Prophet (sallallahu alaihi wa-sallam) avoided despite the need and ability to do them during his lifetime. Avoiding such things is a Sunnah and performing them is a blameworthy innovation. By our saying: “Despite the need and ability to do them”, we exclude driving out the Jews and other things which he (sallallahu alaihi wa-sallam) did not do because of reasons that prevented him from doing them.

Similarly, there was a need to pray Qiyam al-Layl in Jamaah, but there was also a reason which prevented the Prophet (sallallahu alaihi wa-sallam) from continuing to pray it in Jamaah.” [Al-Ibda fi Madarr il-Ibtida] Abd ul-Wahhab as-Subki said: “Ibn Abd ul-Barr said: “Umar did not legislate except what Allah’s Messenger (sallallahu alaihi wa-sallam) legislated and what he (sallallahu alaihi wa-sallam) loved and accepted. Nothing prevented him (sallallahu alaihi wa-sallam) from continuing (with Qiyam al-Layl in Jamaah) except fearing that it would become an obligation for his Ummah, because he was kind and merciful towards the believers. Umar (radhi allahu anhu) learned from Allah’s Messenger (sallallahu alaihi wa-sallam) and understood that one cannot add to the obligations or take away from them after his (sallallahu alaihi wa-sallam) death. He therefore established The Night Prayer (Qiyaam al-Layl) for the people in Jamaah, revived it, and commanded it…” [Ishraq ul-Masabih fi salat fi Taraweeh (1: 168)]

Women joining the Jamaah: Women are permitted to attend Qiyam al-Layl, as is indicated in the Hadeeth of Abu Dharr (radhi allahu anhu), he said: “He (the Messenger of Allah (sallallahu alaihi wa-sallam)) gathered his family, his wives and the people. He led us in the prayer (for a long time in qiyam of Ramadaan)…” [(saheeh) Abu Dawood, at-Tirmidhee and others] Manner of Qiyam al-Layl

The Time of Qiyam al-Layl: The time of Qiyam al-Layl starts after the Isha prayer up to the Fajr prayer. Abu Basrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “Indeed Allah added a prayer for you, it is Witr (as explained earlier, Witr is one of the names for Qiyam al-Layl), so pray it between Isha and Fajr.” [(Saheeh) by Shaikh al-Albanee in as-Saheehah (108)]

However, if one prays alone he should try to pray it in the later part of the night, because that is better than the earlier part, as the Prophet (sallallahu alaihi wa-sallam) said: “Whoever fears that he will not wake up in the later part of the night, then let him perform Witr in the first part of it and whoever expects to wake up in the later part of the night, let him pray it then. Indeed, the prayer of the night is witnessed (by the angels), and that is better.” [(Saheeh) Abd ur-Razzaq]

Recitation during Qiyam al-Layl: The Messenger of Allah (sallallahu alaihi wa-sallam) did not fix the length of recitation for Qiyam. His recitations varied in length; it was sometimes short, more often long, and extremely long on some occasions. Abdullah bin Amr (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) said: “Whoever prays Qiyam reciting ten verses, he will not be recorded among the negligent. Whoever prays Qiyam reciting one hundred verses, he will be recorded among the devout and whoever prays Qiyam reciting one thousand verses, he will be recorded among those with a multitude of good deeds.” [(Hasan) by Shaikh al-Albanee (Abu Dawood)]

The longer the Qiyam, the better. Thus, when one prays alone, he is encouraged to make his recitation as long as possible. Supplication: Various supplications are reported from the Messenger of Allah r for the Qiyam prayer. In particular, there are some supplications, which he would say at the beginning of the Qiyam, before reciting the Qur’aan.

It is recommended to learn one of these, which would allow practicing the Sunnah in a better way. Following are three narrations:

1“O Allah! All praise belongs to You; You are the Custodian of the Heavens and Earth and all that is therein. And all praise belongs to You; You are the lighter of the Heavens and the Earth and all that is therein. And all praise belongs to You; You are the Sovereign of the Heavens and the Earth and all that is therein. And all praise belongs to You; You are the Truth; Your Promise is the truth; meeting Your (in the Hereafter) is true; Your Speech is true; Jannah is true; the Fire is true; the Prophets are true; Muhammad (sallallahu alaihi wa-sallam) is true; and the Hour (of Doom) is true. O Allah! I submit myself to You, believe in You, rely on You, turn to You, fight for You, and invoke You. So forgive what I have done in the past or will do in the future, what I hide or declare, and what you know better than me (of what I did). You are the One, Who brings (some people) forward, and moves back (the others). There is no (true) god except You, and there is no (god) than you.” [Saheeh al-Bukharee and Saheeh Muslim] [DownLoad as-Sunnah Bimonthly Islamic Newsletter (Ramadaan Issue) to view the complete Arabic Text]

2“O Allah, Lord of Jibreel, Mika’il, Israfil, Creator of the Heavens and the Earth, Knower of the hidden and the witnessed things, You will judge among your slaves about that wherein they used to differ. Guide me to the truth in matters of difference, with Your Permission, You guide whomever You will, to the straight path.” [Saheeh Muslim][DownLoad as-Sunnah Bimonthly Islamic Newsletter (Ramadaan Issue) to view the complete Arabic Text]

3“Exalted are You, my Lord, all praise belongs to You, hollowed is Your Name; great is Your Honor; and there is no (true) deity but You. There is no (true) god except Allah. (three times) Allah is the Greatest, He is great indeed (three times). I seek refuge with Allah, the All-Hearing, All-Knowing, from the outcast Shaytaan, from his spurring, blowing, and breathing.” [(Saheeh) by Shaikh al-Albanee (Abu Dawood and at-Tirmidhee)] [DownLoad as-Sunnah Bimonthly Islamic Newsletter (Ramadaan Issue)

Source: http://islampeace1.wordpress.com/2011/09/04/the-night-prayer-tahajjudqyaam-al-layl/

 

Muslim managers and their roles in view of time management

Management is defined as the process of integrating resources and tasks towards the achievement of stated organizational goals. Time is one of these important resources that need proper management. Other resources may include human resource, machinery, etc. management can also be defined as the process of getting things done effectively and efficiently through and with other people. The term process used means a series of actions or a method of operation to achieve the stated goals. Management is a continuous process and many but inter-related activities are performed by the managers to achieve the stated goals.

Muslim managers like other managers lead organizations and the concept of time management is very important to them for their success in such institutions. An organization is usually defined as a group of people with formally assigned roles, working together to achieve stated goals. A manager is a person who organizes, leads and controls and the leads the work of others to achieve the organizational goals.

The Muslim managers have a responsibility to ensure efficiency in using time by the workers in a cost saving way and efficiency in making the right decisions and successful implementation of the same in view of time management. Efficiency in the use of time is viewed in light of the ability to make the best use of the available time in the process of achieving the organizational goals. This can be achieved through proper leadership and directives on the tasks and sub-tasks to accomplished by the workers in the firm.

A Muslim manager must equally have the general skills for proper management to ensure that the employees manage time well.  He has to seek internal and external information about issues that can improve on the time management which finally have a bearing on the achievement of the organizational goals. He also has to be good at transmitting information internally that is obtained from either internal or external sources on ways of improving on the management of time. He should also seek the public opinion on some of the best ways of management of time. He also has the obligation to ensure that enough resources are allocated to activities and accessories that can help effect the management of time in the organization to ensure easier achievement of the organizational goals.

Time wasters which are a common problem to most of the organizations should be avoided at all costs. Any unsuitable utilization of time should be avoided and other time wasters ignored. The managers can equally control the time wasters by: defining the objectives and defining tasks, arranging priorities, organizing the office, controlling unnecessary interruptions and efforts and application of the effective skills of communication. Finally the Muslim managers have a great responsibility in ensuring that there is proper management in the utilisation of time in their organizations to ensure achievement of the organizational goals since this is a command from the most high God himself as spelt in the holy Quraan.

 

Islamic view of time management

Islamic view of time management 480x428 Islamic view of time management

The concept of time management is highlighted by the holy Quraan in several verses. There is need to examine the subject of time management and the Islamic view point of the same for the good of Muslim faithful and the world at large.  Success of any manager relies on how he uses time. Optimizing the use of time is usually said to determine the difference between success and failure. It is always acknowledged that those who care about the total time they have make great achievements in their lives but those who don’t always believe that the time they have is too little.

For the sake of time of management the following times occur in our day to day lives: creative time ( time spent on the process of planning, analysis and thinking for the future), preparatory time (this is the time for preparation that precedes the actual start of the work), productive time (this is the actual time spent in the actual execution of the tasks planned at the preparatory and creative stages) and the overhead time which is the time spent by the managers on the secondary activities touching on the future and success of the organization and its relationship with the environment and the society at large. An effective manager of time is one who knows how to utilize the above times effectively and efficiently as brought out in the holy Quraan.

The Quraan considers time as a basic blessing from God and should therefore be managed well. It describes time as the span of life, the extent of man’s existence and the platform of his usefulness, survival and gain. This affirms the fact a man who doesn’t manage his time is one that has no proper meaning to live.

Another critical concept of time in the Muslim faith is that the acts of worship ar allocated specific time and should be well managed. This aspect brings out the need for proper time management in Islam the Quraanic view of the same. The five daily prayers are very important and time for such should be well observed. The prayers always enable Muslim faithful to reinforce their bonds with the most high God daily. Proper management of such time is therefore very important in an Islamic perspective.

The observation of fasting during the holy month of Ramadhan is an activity that requires proper time management. The beginning and end of that event is usually gauged by observing the size of the resent of the moon. The time is very key in the Islam calendar and must be well observed in line with the Islamic perspective. Other activities such as going on pilgrimage to Mecca are equally important times to properly observe.

Management of all these times properly makes a Muslim life more fruitful and productive. There is therefore for Muslims all over the world to examine the need for proper time and the Islamic perspective of the same from the Quraan.

 

Need for time management

October 24th, 2011
by Sufia

Need for time management 480x768 Need for time management

It is always said that time is money and life has only one chance. These sayings imply that as human beings we have no choice but to organise ourselves and manage the little time we have properly for our own good. This is equally atested to in the holy book Quraan. The fact that life has only one chance can be expounded by ones death. If someone dies he would not get another chance to live. The Surah Ambiya Chapter 21 which is one of the Quraanic verses that talk about the Islamic view of time management points out this. This verse reminds mankind that this life is only one opportunity.

The current life expectancy of any man born day is very short and therefore there are a myriad of deadlines top beat by this man. We can live as those who live in the Quraanic times such as Nuh did (950yars). The average life of the current generation man is 60 years. Although the life span is very short, the current man has a vast opportunity to make the best. This purely is dependent on several factors such as what one does and how he does it and what he lives behind.

Since the life span is very short, things that we can do should not be left undone. Activities such as environmental conservation to enhance sustainable development of our water resources, assisting the needy in the society, worshipping Allah among others are basic things that we can do. Things that we also believe that are very difficult to achieve should not be left unattempted since we may eventually have a break through trials. It is possible to obtain a permanent cure for HIV AIDS just like vaccines for diseases such as small pox were found through trials.

If thorough mathematical evaluation is done it is clear that we live very few years of the 60 years. If one subtracts 15years of boyhood and 15 years of sleeping (assuming one sleeps 8 hours a day), 2.5 years spent in watching the TV (assuming one takes approximately 2.hours on the TV). This would mean that we would have 27.5 years and this call for proper planning of how to manage this time.

Time wastage should be minimized at all cost. There is need to make a list of activities that waste your time and it is also prudent to make a list of the activities that remain undone and have the potential to become a problem if they are not given immediate attention. This is spelt out in Verse 59:18 of the Quraan.

In line with Islamic teachings there is needed to engage in productive actions. Some of the actions include performance of Isha and Fajr salaah in the congregation and reception of the award of praying the whole night, doing ibadaah in the last odd nights of Ramadhan and eventual earning or reward for praying for 1000 months and keeping aside 1 hour daily for self development among others.

It is necessary to engage in productive Islamic activities such as: teaching a new believer any aspect of Islam, talking to a non-believer on Islam as a good religion, being a volunteer in social activities to assist people in the society, intercession for good cause and have a good share in it among others. These are very important for proper time management. The need to properly manage the little time available is emphasized in the Quraan and is therefore a call to all mankind across the globe as depicted in the holy Quraan.

 

When Muhammad Met Ibrahim (peace be upon them)

What happened when the Prophet Muhammad met the Prophet Ibrahim (peace be upon them)? What was said? Find out in this video. This video is the fifth episode of the ‘Take Five’ series of short video blogs about Islam, Muslims and general reminders by Sheikh Abu Abdissalam. The Prophet صلى الله عليه وسلم said:

“Take advantage of five matters before five other matters: your youth, before you become old; your health, before you fall sick; your wealth, before you become poor; your free time before you become busy; and your life, before your death.”

 

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