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Time is one of the greatest blessings given to us by Allah, yet in today's digital age, it is also one of the most easily wasted resources. With constant notifications, endless scrolling, binge-watching, and digital distractions, many of us find ourselves losing hours in meaningless pursuits—all while feeling like we have no time for what truly matters.

In a world of infinite distractions, the Qur'an provides a powerful reminder about productivity, efficiency, and intentional living in the verse:

"فَإِذَا فَرَغْتَ فَانصَبْ"
"So when you have finished [one task], then stand up [for another]." (Surah Ash-Sharh 94:7)

This verse teaches a mindset of continuous effort—that when one task is completed, another should begin. The believer does not remain idle or lost in distractions; rather, they channel their time into meaningful endeavors. Whether in worship, work, family responsibilities, or self-improvement, Islam teaches that time is a trust and must be spent purposefully, not passively consumed.

Are we using technology to enhance our time or to waste it?
Do we let our screens dictate our schedule, or do we take control of our moments?

This verse is a call to take charge of our time, structure our days wisely, and ensure that every moment is invested in something meaningful—both for this life and the Hereafter.

Background of the Verse: A Call to Constant Effort

The verse "فَإِذَا فَرَغْتَ فَانصَبْ" (So when you have finished [your duties], then stand up [for worship]) comes as a divine command to the Prophet ﷺ, reinforcing the principle of continuous effort in both worldly and spiritual pursuits. Scholars of tafsīr have provided various interpretations of what the phrase "when you have finished" refers to, each offering a deep insight into how we should structure our time and efforts.

Ibn ʿAbbās and Qatādah explain that this verse refers to the Prophet’s ﷺ completion of prayer—once he had fulfilled his obligatory salah, he was encouraged to engage in supplication (duʿā’) and seeking Allah’s help. Similarly, Ibn Masʿūd understood it as a call to move from obligatory acts to voluntary ones, particularly qiyām al-layl, showing that a believer’s worship should not stop with the bare minimum but should extend to acts that bring them even closer to Allah.

Other scholars like al-Kalbī interpreted it as a command to the Prophet ﷺ to seek forgiveness for himself and the believers after completing his mission of delivering the message. Al-Ḥasan and Qatādah also linked it to jihad, stating that after struggling against external enemies, one should turn inward towards personal devotion and worship. Mujāhid’s perspective expands the meaning even further, suggesting that the verse applies generally—once worldly responsibilities are fulfilled, one should dedicate themselves to spiritual pursuits.

Imām al-Junayd beautifully summarized the deeper essence of this verse: "When you have finished with the affairs of creation, devote yourself to the Creator." Ibn ʿĀshūr, viewed the verse as a universal principle of productivity—whenever one task is completed, another should take its place. This ensures that a believer’s time is never left idle but is constantly engaged in beneficial actions.

Thus, this verse establishes a blueprint for time management, balance, and consistent effort. It teaches us that life is a continuous journey of responsibility, devotion, and renewal, where one finished task is merely a gateway to the next meaningful endeavor

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The Prophetic Example: A Life of Productivity

The Prophet ﷺ was the best example of how to balance different responsibilities without wasting time. His life was an ongoing cycle of effort, devotion, and service:

✅ During the day, he called people to Islam, engaged with the community, and settled disputes.
✅ At night, he stood in prayer for long hours, reconnecting with his Creator.
✅ He taught his companions that true rest is found in shifting from one meaningful act to another.

This is why, when he returned from battle, he famously said:

"We have returned from the lesser jihad (physical struggle) to the greater jihad (striving against the self)."

His time was never idle—whenever he completed a duty, he immediately moved on to another.

The Danger of Idleness and the Call to Constant Effort

Islam does not encourage idleness or aimless leisure; rather, it promotes a life of purpose, productivity, and continuous engagement in beneficial activities. The verse "فَإِذَا فَرَغْتَ فَانصَبْ" (So when you have finished [your duties], then stand up [for worship]) serves as a universal principle for organizing time efficiently—moving from one meaningful task to another without leaving room for idleness.

The core lesson remains the same: time must always be spent wisely, transitioning from worship to work, from work to family responsibilities, from family duties to learning and self-improvement. The goal is to always be engaged in something productive, beneficial, or spiritually enriching.

Even permissible leisure in Islam, such as moments of relaxation during Eid, family gatherings, or permissible forms of recreation, is meant to refresh the soul so that we can return to beneficial work with renewed energy. A believer’s life revolves around balancing work, worship, and personal well-being in a way that pleases Allah.

This principle aligns perfectly with another Qur'anic verse:

"قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ"
"Say, indeed, my prayer, my sacrifice, my living, and my dying are for Allah, the Lord of the worlds." (Surah Al-Anʿām 6:162)

This verse defines the attitude of a believer—every moment, whether in prayer, work, family life, or leisure, should be a means to seek Allah’s pleasure.

 Idleness A Gateway to Distraction and Sin

Islam strongly discourages a life of idleness, where a person is neither engaged in productive worldly affairs nor in spiritual growth. The righteous predecessors (salaf) viewed wasting time as one of the greatest losses a person can suffer.

ʿUmar ibn al-Khaṭṭāb رضي الله عنه said:

"I dislike seeing anyone idle—neither engaged in work for their dunya nor in preparing for their ākhirah."

ʿAbdullāh ibn Masʿūd رضي الله عنه said:

"I despise seeing a man sitting idle—neither working for his worldly needs nor for his Hereafter."

Their concern was clear—an idle person is more susceptible to distraction, temptation, and falling into harmful habits. A person who does not fill their time with righteousness will inevitably fill it with useless pursuits.

This aligns with the Qur’anic warning about people who waste their time and become heedless of Allah:

"وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا"
"And do not obey the one whose heart We have made heedless of Our remembrance, who follows his desires, and whose affairs are in disarray." (Surah Al-Kahf 18:28)

People who do not organize their time with meaningful work—be it in religion, work, or personal growth—often fall into aimlessness and heedlessness, which distances them from Allah.

A vacant mind and an idle body do not remain empty for long; rather, they become occupied with distractions, harmful habits, and even sins. This is why Islam strongly emphasizes constant engagement in beneficial work—whether in worship, learning, or serving others.

Ibn al-Qayyim رحمه الله warns in Al-Jawāb al-Kāfī:

"From idleness comes corruption; sins follow one after another in a destructive cycle, weakening faith and distancing a person from their Lord. If someone is not engaged in productive work, they will inevitably fall into what harms them rather than benefits them."

Imām Ash-Shāfiʿī رحمه الله further reinforced this truth:

"Your soul—if you do not occupy it with truth, it will occupy you with falsehood."

A person who does not engage in righteous activities will naturally drift towards wastefulness, useless distractions, or even sins.
When the heart is not filled with love for Allah, it will inevitably attach itself to the love of worldly distractions.
If the tongue is not occupied with dhikr (remembrance of Allah), it will be occupied with idle talk and gossip.

The reality is simple: An idle person is more prone to distractions, temptations, and falling into heedlessness. This is why the best safeguard against spiritual and moral decline is to always be engaged in something meaningful.

The Productivity of the Early Scholars: A Legacy of Dedication

When we reflect on the lives of the early scholars, we are left in awe of their productivity. They lived shorter lives than many of us today, yet they achieved more than most could even imagine. Their lives were a testament to the verse "فَإِذَا فَرَغْتَ فَانصَبْ", constantly moving from one act of worship or knowledge to another, never wasting a moment.

Imam al-Nawawi (رحمه الله) – A Lifetime of Learning and Writing
Imam al-Nawawi, one of the greatest scholars of Islam, lived only 45 years, yet his legacy remains unmatched. His works include:

• Riyāḍ al-Ṣāliḥīn – A collection of hadith on morals and spirituality, studied worldwide.
• Sharḥ Ṣaḥīḥ Muslim – A detailed explanation of Sahih Muslim, one of the most authentic hadith collections.

It is said that Imam Nawawi never wasted a moment. Even when he ate or rested, he was reviewing texts and dictating knowledge. Yet, today, many of us struggle to read even one page of a book daily.

Imam al-Ṭabarī (رحمه الله) – A Scholar Who Filled Libraries
Imam al-Ṭabarī, the famous historian and Qur’anic commentator, wrote:

• Tafsīr al-Ṭabarī – One of the most detailed commentaries on the Qur’an.
• Tārīkh al-Ṭabarī – A monumental history of the world, from creation to his time.

His students narrate that he wrote 40 pages daily for 40 years—amounting to over 500,000 pages of knowledge. Meanwhile, we struggle to read even a few pages of the Qur'an daily.

Imam Ibn al-Jawzī (رحمه الله) – Author of Over 1000 Books

• Ibn al-Jawzī wrote around 1000 books, covering history, tafsīr, hadith, and purification of the soul.
• He did not just write—he taught, preached, and advised rulers, leaving behind a vast ocean of wisdom.

Today, we scroll through social media for hours but claim we have "no time" for learning or self-improvement.

Imam al-Bukhārī (رحمه الله) – A Life Dedicated to Hadith

• Imam al-Bukhārī traveled extensively to collect and verify 600,000 hadith, filtering them down to the 7,000+ authentic hadith in his Sahih collection.
• He would pray two rakʿahs before recording each hadith, showing his dedication and discipline.

Yet, today, how many of us fail to even open a hadith book or reflect on one hadith daily?

These scholars lived in an age without digital tools, without libraries at their fingertips, without modern technology. Yet they produced monumental works that still benefit us centuries later. Meanwhile, in the age of technology and instant access to knowledge, many of us claim we don’t have time to read even one page daily.

They wrote volumes, and we struggle to read a paragraph.
They memorized thousands of hadith, and we struggle to memorize even one verse of Qur’an.
They balanced worship, knowledge, and service, while we claim we have "no time."

The verse "فَإِذَا فَرَغْتَ فَانصَبْ" is a wake-up call—to use our time wisely, to structure our lives productively, and to dedicate ourselves to both worship and learning.

Al-Ḥasan al-Baṣrī رحمه الله beautifully summarized the reality of human life when he said:

"O son of Adam! You are nothing but a collection of days. Every time a day passes, a part of you is gone."

This statement is a reminder that our time is our greatest asset—and with every sunset, we come closer to the end of our journey. Every day that is wasted is not just lost time, but a lost piece of ourselves—a part of our life that we can never reclaim.

The verse "فَإِذَا فَرَغْتَ فَانصَبْ" is a divine formula for productivity—a call to ensure that our time is always used wisely, in a way that benefits both our dunya and our ākhirah.

May Allah grant us the wisdom and discipline to fill our time with beneficial deeds and protect us from the trap of idleness.