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In many traditions around the world, time has always been valued. Wise men and scholars, from both the East and the West, have spoken about the importance of time in our lives. Seneca (c. 4 BCE-65 CE), a Stoic philosopher, said that people guard their money carefully but waste their time without realizing that time is more valuable than money.
Another wise man and a good ruler among the Stoics, Marcus Aurelius (121-180 CE), said that we should not think we can live for a thousand years. While we are alive and able to act, we should use our time to do good.
The German philosopher Immanuel Kant (1724-1804) valued time greatly. His daily routine was meticulously planned to the extent that people reportedly did not even need a clock to tell the time when they saw him going for his usual afternoon walk. In medieval Western thought, the English scholar Geoffrey Chaucer (c. 1343-1400) is commonly credited with the saying, "Time and tide wait for no man."
Apart from Western philosophers, iconic Muslim figures and Prophet Muhammad (SAW) also shared their views on how humankind should use time for higher goals in life.
For example, the fourth caliph of Islam, Ali ibn Abi Talib (c. 600-661), once said that life is made up of moments; when one moment passes, a part of our life is gone.
Hujjatul Islam Imam Al-Ghazali (1058-1111) emphasized that time is the most precious thing in life, yet people often waste it.
The great Imam al-Shafi'i (767-820) said that time is like a sword. If we fail to use it well, it will harm us. Just as a sword must be handled wisely and carefully, God-given time should also be used productively. In short, neglected time can be seen as a lost opportunity in life.
The Prophet of Islam (SAW) also mentioned the importance of time in many Hadith. Regarding this, he once said, "There are two blessings that most people waste: one is health, and the other is free time (farāgh)."
Besides the above-mentioned sayings on time by men of wisdom in the West and the Islamic world, Allah (SWT) also mentions time in many parts of the Qur'an. Below are two out of many verses that refer to time:
"By time, indeed, mankind is in loss, except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience." (Al-'Asr 103:1-3)
And We have made the night and day two signs, and We erased the sign of the night and made the sign of the day visible that you may seek bounty from your Lord and may know the number of years and the account [of time]. And everything We have set out in detail. (Al-Isrā' 17:12)
Muslim scholars, by consensus, agree that the creation of time is solely for the benefit of humankind and not for Allah. As for Allah, the Almighty Creator, He exists beyond the framework of time. In addition, from the Qur'anic perspective, time is portrayed as a sign of Allah that reflects His power, glory, and majesty.
It is also explained as a trust (Amānah) from Allah that should not be wasted, as an opportunity to perform meritorious acts, and as a means through which human beings shape their moral and spiritual destiny.
It has been highlighted by many Muslim scholars that our time in this world is an opportunity for us to engage in as many Ibādāt as possible, which can please Allah (SWT) and qualify us for a good life in the Hereafter.
In many parts of the Holy Qur'an, we come across depictions of souls pleading with Allah to be returned to this world so that they may correct their behaviour and make better use of the time they once neglected, which had been given to them the first time around.
This reality of the time given in the form of opportunity is clearly explained in the following verses of the Qur'an:
Until, when death approaches one of them, he says, "My Lord, send me back. So that I may work righteousness in what I neglected." By no means! It is just a word that he utters. And behind them is a barrier, until the Day they are resurrected. Surah Al-Mu'minun (23:99-100)
The people of Hell cry out, asking Allah to send them back so they may do righteous deeds instead of what they used to do. They are reminded that they had sufficient time and warning in worldly life. Surah Fatir (35:37)
Despite the good advice given to us by God and men of wisdom on how to use productively the limited time we have in this world, due to human frailty or negligence, we often tend to waste time or procrastinate.
It is commonly observed in the Muslim world that people take time more seriously during this period of the year. During the fasting month, their lives become more structured, giving priority to acts of worship, such as prayers, Tilawah (reading of the Qur'an), and involvement in giving charity or distributing meals for Iftar (breaking of the fast) and Suhur (a pre-dawn meal) to the poor, needy, and wayfarers.
Unlike other times, in Ramadhan, Muslims are especially conscious of not wasting their precious time on arguments, quarrels, backbiting, or other forms of speech-related evils.
Like Suhur, Iftar brings the whole family together. At that moment, everyone becomes anxious and excited to break the fast after enduring hunger and thirst for twelve hours or more. When one finally breaks the fast, the expression on one's face reflects nothing less than a great sense of achievement. After a brief meal, the family is reminded of the obligation to perform the Maghrib prayer.
Simply put, Suhur and Iftar not only remind us of family togetherness, but they also discipline us in observing punctuality in performing our Salah (prayers).
In Islam, all human activities that comply with the requirements of the Syariah and are carried out solely for the purpose of gaining Allah's pleasure are regarded as acts of Ibadah (worship).
Since Ramadhan comes to purify our souls and intentions and to discipline us in time management, especially in observing prayers on time, we should make every effort to preserve what we have learned during the fasting month and carry that momentum forward until we meet Ramadhan again in the following year.
The views expressed are those of Dr. Mohd Abbas Abdul Razak from the Department of Fundamental and Interdisciplinary Studies, AHAS KIRKHS, IIUM, and do not necessarily reflect the views of IslamiCity.
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