علم الزمن والوقت
Daily Programming is not just a number of deeds to accomplish during the day; night and day, whether part of it or all of it, however before that there should be a set of rules and principals the one has to rely on and make them as a principal and as a reference.
The Apostle peace be upon him established his life – thanks to the guidance and high competence he was favored by the Almighty Allah – upon a number of rules, which are the fundamentals of every authentic and deep programming, and it is the methodological focus in the Muslim’s daily programming and to every human willing to live a happy and balanced life, some of these rules are extracted from the Holy Qur’an, on the top of it there is a rule of “centrality of prayer in the daily schedule” (1), including some extracted from the Holy Sunnah, most of which are:
1 – The Rule of Perseverance:
Al-Tahawi collected in the book of “Mushkil al-Athar (Conflicting Traditions)” the hadiths of “for everything there is a zeal” (2), some of these narrations were reported by Abdullah Ibn Amru that the Prophet peace be upon him said: “Indeed for everything there is a motivation, and for every motivation there is a decline. It is whether of a Sunnah or innovation, but whoever’s destination other than that he will be ruined” (3). Another narration by Abu Huraira that the Prophet peace be upon him: “Indeed for everything there is a motivation, and for every motivation there is a decline. So if its practitioner behaves properly, and is moderate, then hope for him (for his success). But if the fingers are pointed to him, then do not count him (among the worthy)” (4).
The meaning of motivation and decline as explained by Al-Mawardi are: “In Islam, enthusiasm is allowed which is a form of excess and in enthusiasm there is a decline, which is the negligence” (5). For Al-Khademi, he explained enthusiasm as “activity and will, which apparently mean: motivation and activity for the sake of an abandonable deed”, he explained decline as “apathy and weakness, stillness after enthusiasm” (6).
What we learn from these hadiths is that the Messenger of Allah peace be upon him ordered not to transgress with deeds, besides allotting time for non-religious deeds, therefore, his habit in scheduling his days is based on the rule of: perseverance.
This rule has many evidences from the Holy Sunnah, such as the hadith narrated by Muslim that “The Messenger was asked about the act most pleasing to Allah. He replied: That which is done continuously, even if it is small” (7). Alqama asked Aisha May Allah be pleased with her “Did Allah’s Apostle use to choose some special days (for fasting)?” She replied, “No, but he used to be regular in his service of worshipping. Who amongst you can endure what Allah’s Messenger peace be upon him used to endure?” (8).
The secret behind preferring continuous deed even it is small over the intermittent one even if it is a lot “is that persistence: strengthens faith all the time, whose light does not extinguish, it is also a constant introspection always ascending in the ladder of perfection; as well as the exhausting deed that may lead the human to give up on good deed, which leads to the loss of faith and weakens him during difficult times” (9).
In order to maintain persistence -psychologically- it is important to give up on bad habits and turn the hardest tasks of the day into the easiest ones, which can be achieved with no burdens. The writer of “Adab Al-Imara”: “Persistent bad habits are like a stain on a beautiful cloth, which can be removed by cleaning, however, a bad habit can be broken by a good habit, because giving up on that needs few steps progressively, by time, good habit prevails until bad habit is completely over, then good habit can be become perseverant” (10). The best example of this is those who are used to sleep in the early morning, they believe that it is impossible to give up on this habit. However, if he gives up on this habit and persisted on the early morning deed, he will give up on sleeping and become a blessed early bird in his work.
Non perseverance on deeds is one of countryside people characteristics, the farmer -in a social study sample conducted by Brudieu- spends “time freely, as he chooses the times he wants to work, he is also free to choose the type of work, in addition to his hour rate he works, he can stop working if he wants or get busy with work that day … these are some of the features of the countryside mentality everywhere, in its dimension of the idea of time” (11). That is because persistence on deeds is a high level of civilized awareness of the individual and the community, distinct understanding of the concept of freedom and the concept of commitment.
Jurists formulated from “persistence” the rule of the matter of priorities, which is “prioritizing continuous and useful deed over intermittent deed” (12), because persistence on small things enables obedience to the Almighty Allah and increases blessing, unlike many difficult tasks, perhaps small and persistent deeds until it prevails over lots of deeds. Therefore, people believed that continuous things are better than lot of intermittent ones” (13). However, this preliminary proposition of this rule did not turn it into a daily practice, researchers did not transform it into a practical training, which contributes to educating children, professional people and directors justice.
In the daily and time programming of the Messenger peace be upon him, we can notice that the rule of persistence as indicated by some hadiths requires a number of methodological steps concluded by the analyst of the content of the hadith, such as:
– Determining the purpose, to attain “the pleasure of the Almighty Allah”, then setting the goal by taking into account the priorities by “prioritizing the preferred deeds to the Almighty Allah”.
– Working smarter not harder by managing psychological relationships between enthusiasm and decline and not transgress with deeds, then ending disobedience and useless deeds. In the applied aspect, this step is related to various introductions in time management, such as what may deal with time “as an enemy” (14) believes that it is a mistake. “The harder one works, the more achievements he will get” (15), the thing is “there is no direct relation between hard work and positive achievement” (16). There is a quote “work smarter not harder” (17). The American association of engineering adopted this slogan as an attempt to distinguish between working and getting busy with work (18).
The Western thought developed the concept of time planning and day planning; because planning is the surest way for working smarter rather than working harder. Whereas the contemporary Islamic thought maintained this rule at the level of advice and religious preaching, despite the fact that its origins are rooted in it, normally working on turning “persistence” into a fertile field in the field of education, labor science and recreation etc.
– Small and continuous deeds are better than lot of intermittent ones, Al-Ghazali explains this in a good example “to illustrate small and continuous deed are like drops of water dropping on the floor constantly and cause a hole even if they fall on the rock. The other example can be given about lots of water falling all at the same time or constantly and leaves no impact” (19). In time management, there is “Pareto law” called 20/80, as an innovative practical approach in the concept of few and many, “a person must focus his efforts on important little things rather than insignificant big things, if he wants to achieve greater success for his life and his projects” (20).
– Perseverance on deeds -in the applied aspect- is a time programming, and in the daily aspect is a daily scheduling, as the Prophet peace be upon him did not respond to emergencies and pressure (21), or work without planned goals andclear purposes, therefore, he was able to achieve what no one could achieve in a short period of time.
There are other applications for the rule of perseverance such as: the one-minute rule in management (22), the steps of change in the science of change (23) etc.
2 – The rule of observing moderation in deeds:
A number of hadiths of the Prophet peace be upon him were narrated about the philosophy of daily deeds, based upon the rule of “observing moderation in deeds”. The narrations varied, but the closest one to the meaning of scheduling is the hadith narrated by Abu Huraira May Allah be pleased with him “Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the afternoons, and during the last hours of the nights” (24), in another narration “The deeds of anyone of you will not save you from the Hell Fire. “They said, “Even you O Allah’s Messenger?” He said, “No, even I (will not be saved) unless and until Allah bestows His Mercy on me. Therefore, do good deeds properly, sincerely and moderately, and worship Allah in the forenoon and in the afternoon and during a part of the night, and always adopt a middle, moderate, regular course whereby you will reach your target” (25).
Moderating means: “keeping straight path, which also indicates acting correctly and wisely with no excess” (26).
Be steadfast means “follow middle course to the path of the Almighty Allah” (27). “It means do not achieve deeds all at the same time, do them bit by bit in order not to get bored” (28) Al-San’ani said.
“Worship Allah in the forenoon and in the afternoon and during a part of the night” which indicates “performing deeds during free time, as well as traveling is easier during these times” (29). It is said that the meaning indicates “during night and day and taking rest during other times of the day” (30).
This rule is closely related to daily programming, the hadiths also include a declaration that it concerns the Muslim’s daily deeds, such as the following:
– Observing more on performing on most righteous and moderate deeds, this step exactly distinguishes between efficient management and effective management. Efficiency means “doing things right”, whereas effectiveness means “doing right things right”. Therefore, effectiveness is not only limited to performing tasks fast, but about focusing on what the manager needs to do (31). The Apostle peace be upon him ordered the worker to moderate and adopt regular course, which aims to be effective and focus on what needs to be done, whether for religious or other worldly matters. It is certain that Islamic books did not develop these texts in order to reach a daily field application level and the comprehensive educational approaches.
– The worker must devote his effort towards a clear goal (32), this meaning indicates moderating and targeting specific goals.
– He has to divide his tasks into different parts, in order to reach the final goal without reaching just some of it this means that among the meanings of the Prophet peace be upon him is “observing moderation in deeds”. It is recommended in time management science to divide “the complicated and long-term tasks into daily, weekly, short term and well-identified goals. Short-term goals make long ones look psychologically more realistic” (33). Talking about big danger expectations; one of America’s biggest company managers said: “In fact, all managers know for sure that it is impossible to achieve everything in just one day. Unfortunately, most of the managers are unrealistic, as they start their day with a list of one thousand tasks, if they achieve half of this number, they feel disappointed and exhausted at the end of the day … On the other hand, managers who make better use of their time, understand simply that they are unable to accomplish all of these tasks within one day”. They make their expectations realistic to protect themselves and others from frustration and demoralization, by focusing a specific number of goals and arranging them according to their priorities, then dealing with them one after another each time” (34), therefore, we end up realizing that segmentation of goals has practical applications in the Western companies, in the meanwhile, it wasn’t deeply developed in the Islamic thought.
– Among the meanings of approximation is striving to reach the purpose, which is attaining the pleasure of the Almighty Allah; i.e., “follow the right path of faith and worship by observing moderation in deeds”.
– Among the types of moderation in deeds is working at the time of activity to achieve efficiency, activity time is the forenoon, afternoon and some parts of the night. We have tackled in the fourth chapter the relationship between priorities and procrastination (35), we realize that working in accordance with priorities ensures the achievement of high valued goals when man is at a high level of potential, who delays low valued deeds for the times when efficiency decreases (36). It is common that most of us deal with “the hardest deeds when our energy is at lowest levels” (37); i.e., to the opposite side. The rule of observing moderation in deeds is the root of this relationship, on which success depends in many cases, otherwise the person will be trapped under the circle of frustration and self-blame or carelessness and self-destruction. It is clear that “in order to plan well and set priorities, spend either side of the day to set goals after arranging them according to their importance … those managers who are not in favor of working early in the morning (forenoon) and working better at the end of the day or night time”, while others can start their day early to avoid any interruption” (38). It is certain that the early morning is the best time of the day and most suitable to the human nature and the Islamic thought, also the human productivity reaches “its utmost levels in the early morning time” (39), this phenomenon is called in chronobiology as “the daily cycle of work” (40).
3 – The Rule of “when you finish from your immediate task stand up for prayer”:
Al-Inshirah chapter was revealed to address the Apostle peace be upon him to demonstrate Allah’s favors on him, which ends up with the Almighty’s saying: [when you finish from your immediate task, stand up for worship] (verse No. 07). Interpreters indicated four meanings (41):
– When you finish your assignment, turn to the desired deed by the Almighty Allah.
– When you finish fighting your enemies, turn to your Lord for the prayer.
– When you finish your prayer, turn to supplication.
– When you finish your worldly matter, stand up for worship.
Al-Jassas said: “these meanings are all possible, which carry all the possible meanings, if the Prophet peace be upon him was addressed by this order, then everyone is concerned” (42).
This holy verse represents one of the most important rules of daily programming for the Apostle peace be upon him and for his people as well, we can learn from this field the following:
– Diversifying deeds and moving from one task to another in order not to get bored: the soul is known for “not persisting with one subject, due to its habit to boredom. It does not resist with one subject related to invocation and thought, when it is stick to one field it feels bored (…). It is better to be gentle and move from a subject to another, from a field to another depending on time, and enjoy the movement, rejoice the will and perseverate by consistency” (43).
– Giving oneself and family their right to comfort and rest: in the hadith, the Apostle peace be upon him said: “Oh Hanzalah, there is time for this and time for that” (44), it was reported in the traditions “your night and day are not sufficient for all your deeds, make sure to devote time between work and rest” (45). Al-Maliki scholar Ibn al-Hajj stated in Adab Talib Al-Ilm (The Etiquette of Seeking Knowledge) “If he wants to take rest, his intention is adhering to the Sunnah … which is all permissible, as long as it is not opposed to any order or committing a prohibited deed; because the Prophet peace be upon him made fun but said only the truth” (46), because “He did not object lawful fun” (47).
– Fa in “Fansib” indicates -ranking and sequencing tasks- to avoid time out; i.e., the time that has no purpose behind like procrastination, as the Muslim person is always in a state of worship, which is a comprehensive meaning indicated by the concept of baptized time, as presented in the second chapter of this research (48). In the book of Al-Kashshaaf, in interpreting this verse: when the Almighty Allah informed His Messenger about His favors “He promised him the aforementioned things and taught him to be thankful, diligent and devoted to worship, in addition to persisting on them, following up with them and making sure to not have time off, and if he finishes worshiping, he moves to another thing” (49).
4 – The Rule of “balancing between Rights”:
In the third chapter of the research, we explained that one of the drawbacks of goals in the Western thought is the lack of “solid base through which goal setter proceeds as a guide and reminder, the starting point is usually from shaky ground or from emptiness …” (50). Contemplating the biography of the Apostle peace be upon him make us learn that he was able to give everyone who has right what is due to him, his life was balanced and was not disrupted, as he established his daily program upon accurate foundations and rules, the most important of which is the rule of: balancing between rights.
The hadith reported by Salman the Persian tackles the daily program of the honorable companion Abu Darda may Allah be pleased with him and the rule of balance which represents the spirit of Islam, and highlights the Muslim’s view of life and the civilization as a whole, wherein:
“The Prophet peace be upon him made a bond of brotherhood between Salman and Abud-Darda’. Salman paid a visit to Abud-Darda’ and found Umm Darda’ (his wife) dressed in shabby clothes and asked her why she was in that state. She replied: “Your brother Abud-Darda’ is not interested in (the luxuries of) this world. In the meantime Abud-Darda’ came in and prepared a meal for Salman. Salman requested Abud-Darda’ to eat (with him) but Abud-Darda’ said: “I am fasting.” Salman said: “I am not going to eat unless you eat.” So, Abud-Darda’ ate (with Salman). When it was night and (a part of the night passed), Abud-Darda’ got up (to offer the night prayer) but Salman asked him to sleep and Abud-Darda’ slept. After some time Abud-Darda’ again got up but Salman asked him to sleep. When it was the last hours of the night, Salman asked him to get up and both of them offered (Tahajjud) prayer. Then Salman told Abud-Darda’: “You owe a duty to your Lord, you owe a duty to youself; you owe a duty to your family; so you should give to everyone his due. Abud-Darda’ came to the Prophet peace be upon him and reported the whole story. Prophet peace be upon him said, “Salman is right” (51).
The rights that a person has to strive to fulfill during the day can be summarized as follow:
| You owe duty to your Lord |
| You owe duty to yourself |
| You owe duty to your family |
| Give everything its due |
This hadith does not overlook women’s rights and the family in general, which is the case of some Islamic heritage attempts, which did not allot an important part in the Muslim’s daily program. The hadith applies to men as well as it applies to women, as the duties that Abu Darda’ was requested to fulfill are the same that his wife was requested to fulfill, as the Muslim women is obliged to balance between the right of Allah, the right of oneself and the right of the family just like the Muslim men, and the only difference is the role each one is assigned to fulfill, the type of deed and the order of priorities. This was highlighted by the verses of the Holy Qur’an, Holy hadiths in some contexts like: alimony, congregational prayer and jihad etc.
A number of hadiths interpret the concept of deed based on these rights, such as the hadith of “the Muslim has three hours: an hour to talk confidentially to his Lord, an hour to reckon himself and an hour to fulfill his desire, which in general do not exceed the following table:
| Three hours (52) | Four hours (53) | Hours (54) | |
| An hour | To talk confidentially to his lord | To talk confidentially to his lord | To talk confidentially to his lord |
| An hour | To reckon himself | To reckon himself | To reckon himself |
| An hour | Devoted for spending time with friends who reveal about his faults and inform him about himself | Contemplating the creation of the Lord. | |
| An hour | To fulfill his desire | To fulfill his desire | To fulfill his food and beverage needs |
The concept “believer” is inclusive of all races, ages and functional levels, not limited to one category over another, therefore, it should not concern only one meaning, as well as it is the form of the hadith and its arrangement indicates priorities of rights, as talking confidentially to the Lord is the main priority, whereas the last one is fulfilling desires, and it is not allowed to neglect any deeds as it may inevitably affect other deeds.
Based on the same principal, hadiths indicate what the rational Muslim individual needs to do in his day, he -may peace and prayer be upon him- says “the rational individual can undertake a journey only for three purposes: preparing for hereafter, earning a living or for permissible pleasure” (55).
| The rational individual can undertake a journey only for three purposes |
| Preparing for hereafter |
| Earning a living |
| Permissible pleasure |
These hadiths explain that the Messenger of Allah devoted time for his family, which is the main one in time programming, despite the fact that it is a weak hadith; because the pr-planning of time parts are indicated by the hadith, as it states that the Apostle peace be upon him intended to divide his family time into three parts that are consistent with the previous hadiths, therefore they correlate with this hadith, which can be mentioned as an illustration.
The content of the hadith is as follow: “Al-Hussayn said: I asked my father about the habit of the Apostle peace be upon him in entering the house, he said; he was allowed to enter and leave, so he would allot time for three: time for Allah, time for his family and time for himself, then divide the last one for himself and for people and therefore give them his time and was known for giving more time for virtuous people according to their virtues in religion, some of them have one need, some others two or more and would satisfy their needs” (56).
The rule of balance is one of the most important principals of time programming in the Islamic thought, which has no similarity in the Western context, except in some contemporary attempts, which tried to compensate the Western person’s dealing with time and his day in particular. This unilateral insufficient deal, which lead to the disruption and anxiety of the contemporary civilization, wasted the main rights and relations between humans … among these attempts, we can mention the following: the main fields approach proposed by “Chris Lane” (57), the rule of roles written by “Covey and Merill” (58) and “the site approach “by Robins (59).
Among the applications of balance rule, some management scholars recommend to company managers that “after analyzing how we spend our time, it should be clear to what extent our life is balanced regarding the various aspects that make up our life. These aspects include work, family, social and personal development and spiritual goals” (60).
If the contemporary Muslim individual -whether a male or a female, an educated one or a scholar, professional or administrative employee- works on applying these rules set by the Apostle peace be upon him without giving priority to one duty rather than another, besides training oneself on that during all the stages of his life, his schedule would be balanced and his life would go straightforward and will therefore be happy. Generally, the human gives priority to some aspects of his life over others, or even exclude them completely, especially what was chosen from pleasure point of view or immediate interest (61).
5 – Working on time:
It was narrated on the authority of Abdullah ibn Mas’ud who asked the Messenger of Allah peace be upon him, which deed is the most loved by Allah? He (the Prophet) replied: “Prayer at its appointed hour” (62). If prayer was performed before its time, or after its time, it won’t be the best deed, or perhaps won’t be accepted by the Almighty Allah. In fact, this rule is not limited to prayer only, because prayer in the daily schedule is a field of training and scheduling all other deeds, whether for deeds intended for life or hereafter, which helps “get used to management and respecting time” (63).
Abu Bakr may Allah be pleased with him said: “there are morning duties that Allah does not accept at night and night duties that Allah does not accept in the morning” (64).
It doesn’t matter if a man “performs anything anytime during the day, but what matters is performing the right deed in the right time, that is why Allah set a specific time for many worships and mandatory prayers that cannot be performed before or after the appointed hour, in order to teach us that they are not accepted before or after that time” (65).
Ghraibia states that positivism and Islamic thought both agree “that the best way to manage time is doing tasks in the right time” (66), if it is proved in the Islamic thought that “prayer at its appointed hour” then the western thought has developed the one-minute approach in management (67), as well as the (just in time) approach in the Japanese economy, which, focuses on less tasks and consistency and strives to achieve the zero results: in damage, preparation, inventory, subcontracting and holidays etc. (68).
6 – The Rule of Follow up
In the Holy Qur’an, Allah says [And it is He Who made the Night and the Day to follow each other: for such as have the will to celebrate His praises or to show their gratitude] (Al-Furqan chapter: verse No. 62). It was reported by Al-Bukhari that Ibn Abbas interpreted this verse as follow: “whoever misses a deed at night, he can sort it out in the morning, and whoever misses a deed in the morning, he can sort it out at night” (69). Interpreters (70) shared the same understanding and added another meaning which is: “each of them can compensate another” (71).
This rule is extracted from the Holy Qur’an, and was interpreted by the messenger of Allah peace be upon him by deed, because: “when he performed prayer, he would love to persist with that, when he falls asleep or was unable to perform night prayer, he prays twelve prostrations during the day” (72). A man came to Umar Ibn Al-Khattab saying: O! Amir al-Mu’minin, I missed a prayer? He replied: “compensate what you miss at night with good deeds in the morning, as Allah said [And it is He Who made the Night and the Day to follow each other: for such as have the will to celebrate His praises or to show their gratitude]” (73). It also concerns whoever misses reciting portion of the Holy Qur’an, as it was reported that the messenger of Allah that: “Should anyone fall asleep at night and fail to recite his portion of the Qur’an, or a part of it, if he recites it between the Fajr prayer and Dhuhr prayer, it will be recorded for him as though he had recited it during the night” (74).
The Almighty Allah made the follow-up rule -as a mercy to His servants- to prevent us from boredom with deeds, and assure movement between night and day in the Muslim’s daily schedule. Whoever follows it, he will be able to achieve in the morning what he misses at night and achieve at night what he misses in the morning. However, combining between invocation and gratitude in the verse is evident that it is general for all righteous deeds, not limited to prayer.
It does not mean that it is an encouragement for procrastination and delay, because we are addressed to make efforts, as intention and goal are required for accepting our deeds, additionally, it should not be a habit, but a necessity for cases of illness, sleep or any other reason that may prevent us from performing prayer, recitation and any righteous deed in the appointed hour, however, deeds are best when performed on time.
1 – See above – P237.
2 – Al-Tahawi, Abu Ja’far Ahmad bin Muhammad bin Salamah (died in 321A.D/ 933 A.H), Mushkil al-Athar; (Al-Ilmiyah scientific books); Jami’ Al-Fiqh Al-Islami; 1999 A.D/ ed 1 / P266-271.
3 – Narrated by Khuzaymah; Abu Bakr Muhammad ibn Ishaq al-Nisabouri (died in 311 A.H/ 923 A.D): Sahih In Khuzaymah.
4 – Narrated by Ibn Hibban, Sahih Ibn Hibban; part 2/ P62, No. 340.
5 – Al-Mawardi: Kitab Adab Al-Dunya wa-Al-Din; P108.
6 – Al-Khadimi, Muhammad bin Muhammad bin Mustafa (died in 1168 A.H/ 1754 A.D) Bariqah fi Sharh al-Tariqah al-Muhammadiyah; (Al-Assliya: Ihya Al-Kutub Al-Arabia publishing house); Jami’ Al-Fiqh edition, harf company, United Arab Emirates; 1999; ed 1, P82.
7 – Narrated by Muslim ; the book of traveler’s prayer and shortening it, chapter of the virtue of a deed that is done persistently, whether it be night prayer or anything else, part 1, P541, No. 782, reported in chain.
8 – Narrated by Al-Bukhari; book of fasting, chapter of Can one select some special days (for observing fast)? part 2 / P701, No. 1886, reported in chain.
9 – Khawli, Muḥammad Abd al-Aziz: Al-Adab Annabaw. Al-Istiqama printing house, Cairo; 1371 A.H, P182-183.
10 – Al-Mawardi: Kitab Al-Ishara; P86.
Jabbari, Muhammad Ismaeel: Durkheim the founder of contemporary sociology, theory and practice, Alexandria, Egypt; 1976, based on a study conducted by Pierre Bourdieu about time as represented by the Algerian farmer, published in 1963.
11 – Al-Qaradawi: Jurisprudence of Priorities; P105-106.
12 – Ibid; P106.
13 – See – the common image about the conflict of human with time; Hassen, Muhammad Abdelghani: time management skills, how to manage your time effectively; Performance Development Center, Jordan; ed 2: 1995, P21-31.
14 – Maaya: time management; P33.
15 – Ibid.
16 – Ibid, Bhatia: Managing, P4.
17 – Abu Sheikha: time management; P26.
18 – Al-Ghazali: The Revival of Religious Sciences; ed 1 / P396.
19 – See – Pareto law, P186 above.
20 – See – above: Priorities and Emergencies, P182.
21 – the one minute manager method is highlighted through an expression: “don’t work harder, but work smarter”, which is an introduction to planning and ……, by spending one minute of focus a day, Faruk Sayed: time management psychology and building strategic thinking skills; Al-Maarif publishing house, Beirut; 1995, P35 – 40.
22 – Bailleux, Jean-Marc et Cardon, Alain : Pour Changer! Repères pour agir dans un.
23 – Environnement Incertain, ed. d`organisation, Paris, 1998.
24 – Narrated by Al-Bukhari; book of Belief, chapter of religion is very easy; part 1 / P23, No. 23, reported in chain.
25 – Narrated by Al-Bukhari; book of Ar-Riqaq (to make the heart tender), chapter of The adoption of a middle course, and the regularity of deeds, part 5/ P2373, No. 6098, reported in chain.
26 – Al-Khadimi: Bariqah fi Sharh al-Tariqah al-Muhammadiyah; part 1/ P131. Sanaani, Ahmed bin Kassem Al-Anussi (died in 1182 A.H/ 1768A.D): Taj Al-Madheb fi Ahkem Al-Madheb; (Al-Assliya: Yemen library), Jami’ Al-Fiqh edition, harf company, United Arab Emirates; 1999, part 1 / P409.
27 – Al-Khadimi: Ibid.
28 – Al-Anussi, Ibid.
29 – Al-Maqdissi: Al-Adab A-Shar’ia (religious rules); part 2/ P95.
30 – Al-Khadimi: Bariqah fi Sharh al-Tariqah al-Muhammadiyah; part 1/ P131.
31 – Abu Sheikha: time management; P26.
32 – See the first research topic in the third chapter, P121.
33 – Al-Balbaki, Samir and Al-Liham, Sa’eed: time management and stress relief, Al-Adeqa’ publishing house; part 1: 1418 A.H/ 1997 A.D, P216.
34 – James: Time: How to make a little of it much; P342-343.
35 – See above, P190 – 191.
36 – See Lister: Time Management, Managers Full Guide; P25-26.
37 – Mackenzie: Time Trap; P210.
38 – Mishra M, Jitendra, Missra,, Prabhakar : Time Management : How to Make the Best Use of Your Time; series of art and science of business management, published by the general management of research; by: Dyle Timb; translated by Walid Abd-ellatif Huana, reviwed by Saud bin Muhammad An-Namir; Institute of Public Administration, Saudi Arabia, 1411 A.H/ 1991 A.D; P36-37.
39 – Al-Hamoud, Zuhair Muhammad: Time and Work; Mutah University Journal; P188, 189.
40 – Ibid; P189.
41 – Al-Jassas: Ahkam Al-Qur’an; part 3/ P713. Ibn Al-Arabi: Ahkam Al-Qur’an; part 4/ P358.
42 – Al-Jassas: Ibid.
43 – Al-Ghazali: The Revival of Religious Sciences; part 1/ P392.
44 – Narrated by Muslim; the book of repentance, chapter of the Virtue of Constant remembrance and Thinking; part 4/ P2107, No. 2750, reported in chain.
45 – Reda El Alaoui: How to Invest your Time; P257.
46 – Ibn Al-Haj: Introduction; part 2/ P180. See the Algerian – Aboubaker Djaber: Hada Al-Habib Ya Rab; Maqtabat Al-Ulum wa Al-Huqm, Al-Medina; part 4, 417 A.H/ 1996 A.D; P547.
47 – Ibn Hazm, Abi Ali bin Ahmad ibn Sa’id Az-Zahiri (died in 456 A.H/ 1064A.D), Jawami’ Al-Sirah Al-Nabawiyah; Al-Shihab publishing house, Batna; 1407 A.H/ 1987 A.D; P35.
48 – See above – P94.
49 – Al-Zamakhshari: Al-Kashaaf; part 4/ P772.
50 – See above – P128.
51 – Already extracted and authenticated, above P83.
52 – Al-Qurtubi: Al-Jami’; part 20/ P25.
53 – Al-Baghdadi, Abu Bakr Ahmad ibn Ali (died in 463 A.H/ 1070 A.D); History of Baghdad; Scientific Books publishing house, Beirut; part 3/ P154, 1186.
54 – Narrated by Ibn Hibban in his book; part 2/ P76, No. 361; reported in chain.
See – Ibn Abi al-Dunya, Abu bakar Abdullah ibn Muhammad (died in 281 A.H/ 894 A.D) the book of Tham Al-Malahi, and the book of Al-Aql wa Fadluhu; Sa’eed bin Bessiuni Zghlul and Yussra Abdel-Ghani Abdullah; Cultural Book Establishment, Beirut; 1413 A.H/ 1993 A.D; P20-21, reported in chain.
55 – Narrated by Al-Tirmidhi, the Book of the Virtues of the Prophet, hadith No. 225, P133, reported in chain.
56 – Lyn Criss: Overcoming Time to Achieve Goals; P353. See above – P198.
57 – Covey and Merrill: Managing Priorities; P202. See above – P199.
58 – Robbins: Awaken the Giant Within; P341. See above – P200.
59 – Mishra M, Jitendra, Missra,, Prabhakar : Time Management : How to Make the Best Use of Your Time; P34.
60 – See – Priorities and Entertainment, P180 – 182, above.
61 – Narrated by Al-Bukhari; the Book of Prayer Times, chapter of the virtue of prayer at its appointed hour; part 1/ P197, No. 504, reported in chain.
62 – Khawli, Muḥammad Abd al-Aziz: Al-Adab Annabaw, P92 – 93.
63 – Narrated by Ibn Abi Shaybah in Al-Musannaf; part 8/ P44, reported in chain.
64 – Al- Qaradawi: Time in the Life of a Muslim; P21.
65 – Ghraibia: The Importance of Time; P52.
66 – the one-minute manager appraoch is highlighted through an expression: “don’t work harder, but work smarter”, which is an introduction to planning and delegation, by spending one minute of focus a day, Uthman: The Psychology of Time Management; P35-40.
67 – Najm, Abbud Najm: (Just-in-Time System); research and studies series, No. 341; the Arab Administrative Development Organization, Cairo; ed 1: 1995, P25 and beyond.
68 – Narrated by Al-Bukhari; the Book of Prophetic Commentary on the Qur’an, chapter of tafsir chapter Al-Furqan; part 1/ P1783; No. 4481.
69 – Al-Tabari: Tafsir; part 19/ P30-31. Al-Tabari: Al-Jami’; part 13/ P65-66. Ibn Kathir: Tafsir; part 3/ P399.
70 – Al-Tabari: Ibid; part 19/ P31. See – Ebussuud’s Tafsir; part 6/ P228.
71 – Narrated by Muslim; Book of Prayer – Travelers, Chapter of Night prayer, and the one who sleeps and misses it or is sick; part 1/ P513, No. 74; reported in chain.
72 – Al-Jassas: Ahkam Al-Qur’an; part 3/ P504, reported in chain.
73 – Narrated by Muslim; Book of Prayer – Travelers, Chapter of Night prayer, and the one who sleeps and misses it or is sick; part 1/ P515, No. 747; reported in chain.
74 – Narrated by Al-Tirmidhi, the Book of Day of Friday, chapter of what is indicated about whoever misses reciting the Quran at night and recited it in the day; part 1/ P474, No. 530; reported in chain.
Written by: Dr. Mohamed Babaami
Translated by: Toufik Achour
Date: 31/03/2023
The Article title in Arabic:قواعد البرمجة الزمنية من السيرة النبوية
