In The Name of Allah, The Most Merciful, The Bestower of Mercy.
By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth). https://www.thenoblequran.com/q/#/sura/103/1
Allah made an oath by “(the phenomenon of) time” because it is the period in which moral lessons and signs occur, and the alternation of night and day under the Decree of the All-Mighty, the All-Knowing, are organised to serve the welfare of the universe based on the most perfect order and organisation – alternating with one another, sometimes not much difference between them and at other times one takes from the hours of the other, the difference between the light, the darkness, the heat, and the cold, and the different periods divided into generations, years, months, days, hours and what is lesser than that! These are all signs (creations) of the Lord [The Exalted]- a Burhaan [proof that clarifies and distinguishes between truth and falsehood in everything] and proofs regarding Allah’s All-Encompassing Perfect Ability and Wisdom [free is Allah from all imperfections, faults, deficiencies, shortcomings]. So, Allah made an oath by “(the phenomenon of) time” within which human beings perform deeds for which one either receives punishment or a good recompense. He gave a notification about (the phenomenon of) time, which is the Mab’da [i.e. the beginning] and notified the performers of deeds about the Ma’aad [the Hereafter], and that just as He was not unable to initiate the beginning, likewise He is not unable to establish the Hereafter; and that His Wisdom, which necessitated the creation of (the phenomenon of) time, the performers of deeds and their deeds, and their categorisation into good and bad deeds, (i.e. deeds chosen by the person after being given free will and shown guidance through the Messengers) establishes the fact that the people are not equal, and it cannot be that the good doer will not receive a good recompense and that the evil doer will not be recompensed for his evil, and it cannot be that there will not be two groups- the gainers and the losers; but rather the human being, in essence, is a loser, except the one whom Allah shows mercy, guides, blesses with Eemaan, the ability to perform righteous deeds and command others. Besides this person is the one who is reduced to the lowest of the low. [1]
Al-Hasan al-Basri, may Allah have mercy on him, stated:
Prioritise today for your own sake, recognise the importance of the hour, and value the significance of a single word, while being cautious of regret when the moment of death approaches. [2]
Aasim ibn Sulayman Al-Ahwal, may Allah have mercy on him, stated:
While I was asking Fudayl Ar-Raqaashee, may Allah have mercy upon him, he said: “O you! Do not let the multitude of people distract you from your own self, for the matter will ultimately reach you without them. Do not say: ‘I will go here and there to let the day pass,’ because it is specified for you (i.e. you dont have unlimited time in this world)”. [3]
Abu Sulayman Ad-Darani, may Allah have mercy upon him, said:
If a sane person were to weep for the remainder of their life solely for the pleasures of obedience they have missed, then it would be appropriate for them to mourn what has passed until their death. [4]
Imam Ataa Bin Abi Rabah, may Allah have mercy upon him, said:
Indeed, those who came before you (i.e. the pious predecessors) hated excessive speech, considering anything beyond the recitation of the Holy Quran, the promotion of good, the prohibition of wrongdoing, or speaking about one’s essential needs for livelihood as superfluous. Do you not acknowledge that “Indeed, there are guardians over you, noble recorders” [Al-Infitar: 11] and “On the right and on the left, there are watchers; not a word does he utter but there is a vigilant observer” [Q: 17]?
Would any of you not feel ashamed if the record of your day’s utterances were laid bare, revealing that much of it pertains neither to your religious nor worldly affairs? [5]
Abu Al-Walid al-Baji, may Allah have mercy on him, said:
If I possess certain knowledge that my entire life is but a fleeting moment, why should I not be prudent with it and dedicate it to righteousness and obedience? [6]
Abu Al-Abbas Ad-Daynuri, may Allah have mercy on him, stated:
There is nothing in this world or the Hereafter more precious and delicate than time and the heart, yet you are squandering both time and the heart. [7]
Imam Ibn Aqeel, may Allah have mercy upon him, said:
It is not permissible for me to waste even an hour of my life. Even when my tongue is unable to engage in revison or discussion, and my eyes are unable to read, I engage my mind during moments of rest. I do not rise until I have conceived ideas worthy of being written down. [8]
Imam Ibn Al-Jawzi, may Allah have mercy upon him, stated:
O you whose breaths are a specified (number until death arrives) and whose deeds are observed, how can one spend precious life in pursuit of base desires? [9]
Imam Ibn Al-Jawzi, may Allah have mercy on him:
It is befitting that a person recognises the significance of their time and the value of each moment, ensuring that no instant is wasted on anything unworthy. One should prioritise the best actions and words, maintaining a sincere intention for good without being slack in that which the body is able. It has been reported that some of the early generations were quick to seize moments. For instance, it is narrated that Amir ibn Abd Qais responded to a man who asked him to speak by saying, “Hold the sun!” [Footnote b] Additionally, Thabit al-Bunani, may Allah have mercy upon him, recounted that when he went to remind his father, his father replied, “My son! Leave me, for I am in my sixth recitation.” There was an instance when some of the early scholars visited another scholar on his deathbed, and upon being asked about his condition, he remarked, “Now my record is being closed.” If a person understands—despite their diligence—that death will interrupt their deeds, they should strive during their lifetime to establish actions that will continue to earn them rewards after their passing. This could involve leaving behind a charitable endowment, planting trees, digging a well, or ensuring that they have descendants who will remember Allah after them, thus securing ongoing rewards. Alternatively, one might author a book on knowledge, as the writings of a scholar serve as a lasting legacy. Engaging in good deeds and imparting knowledge allows others to follow in their footsteps, ensuring that their influence endures beyond their physical existence. Indeed, some have passed away while still living on in the hearts of the people. [10]
Imam Ibn Al-Jawzi, may Allah have mercy on him, stated:
I have encountered many individuals who do not comprehend the essence of life. Among them are those whom Allah has blessed with abundant wealth, allowing them to avoid the need for work, while he spend most of their day in the marketplace, merely watching others, oblivious to the numerous vices and wrongdoings around him. Others occupy their time with games of chess, while some engage in endless discussions about rulers, the increase and decrease of prizes of goods, and other matters. This led me to understand that only those whom Allah has guided and inspired to seize the opportunities of well-spent time truly appreciate the value of life and the significance of their moments of well-being. [11]
Imam Ibn Al-Jawzi, may Allah have mercy upon him, said:
It is befitting a vigilant servant of Allah that he does not allow a single moment to pass without engaging in good deeds, for each moment is a treasure. One must prepare a response for every action, as questioning is inevitable. It is essential to be ready for the journey that may come unexpectedly, and to be mindful of one’s actions both in private and in public. Every word spoken is heard, every glance is seen, and every thought is known. The paradise is adorned in the heavens today, while the fire is kindled beneath the earth, the grave is soon to be dug, and the two angels are positioned on either side. The records are being filled with either good or evil. Therefore, seize your health in this fleeting time before it is no longer available, and invest in the eternal abode by reducing your attachment to the transient world. Be cautious not to neglect your own soul, for a believer is a captive in this world, striving for liberation. Let not a moment pass without performing good, with even the least of actions. Safeguard your sight and silence your tongue, for if they are unbarred, desires may plunder the goodness within your heart. Compete with the virtuous in their deeds, as wise individuals agree that comfort cannot be attained through ease. Consider the fleeting pleasure of Adam’s bite and the hardship endured by Yusuf. Be wary of mingling with the people of this age, for their nature can corrupt the habits of those who associate with them. Instead, seek companionship with the righteous by learning about their circumstances. Engage with the Quran through contemplation in solitude, and prepare your provisions for the journey ahead before you are caught off guard, leaving you with nothing but regret. [12]
Imam Ibn Al-Jawzi, may Allah have mercy on him, stated:
“I have observed that habits have dominated people in the squandering of time. They engage in visits that lead to conversations of gossip and devoid of benefit, resulting in the least of which is the loss of time. The forefathers used to warn against this. It is essential to understand that time is too precious to waste even a moment of it; how many hours does a person squander, missing out on abundant rewards? To seize time effectively, one should seek solitude and isolation whenever possible, limit interactions to greetings or essential matters, and minimise eating, as excessive consumption leads to prolonged sleep and the loss of nights. [Footnote a] Those who reflect on the lives of the righteous predecessors and believe in the rewards will recognise the truth of what I have mentioned. [13]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated:
Wasting time is more severe than death, for while wasting time distances you from Allah and the Hereafter, death separates you from this world and its inhabitants. [14]
Imam Al-Qayyim, may Allah have mercy upon him, said:
Every moment of life is a precious jewel, capable of purchasing an endless treasure of eternal bliss. Squandering these moments, or using them to acquire what leads to one’s own ruin, constitutes a significant loss that only the most ignorant, foolish, and least rational individuals would permit. The true nature of this loss will only become apparent on Yawm at-Taghabun [The Day of Mutual Loss and Gain (The Day of Judegement)]. Allah said:
يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَراً وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنّ بَيْنَهَا وَبَيْنَهُ أَمَداً بَعِيداً
On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil. And Allah warns you against Himself (His Punishment) and Allah is full of Kindness to the (His) slaves. [Aal Imran 30] [15]
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [16]
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [17]
[1] An Excerpt from “at-Tibyaan Fee Aqsaam Al-Qur’aan”. 83-88
[7] Az-Zuhd Al-Kabir. 294
[13] Aadab Ash-Shar’iyyah 3/474 by Ibn Muflih- may Allah have mercy upon him.
[14] Al-Fawaid. p44