Productivity

02
Dec
2020
The role of Akhlāq in Personal Development

The role of Akhlāq in Personal Development

A Problem of the heart

Personal Development in the 21st Century tends to be a very selfish affair. The subtle and growing influence of individualism has caused many people to pursue their goals at all costs, with no regard for the impact it has on anyone else. We see this at every level of society. From people who break up families to pursue their personal goals, to companies that turn a blind eye to slavery to produce cheap products. The fulfillment of personal goals takes precedence over everything else in the new world.

In pursuit of their goals and dreams, people today are willing to put others down, turn a blind eye to injustice, pretend to be someone they are not, and break ties with anyone they view as an inconvenience in the path of their worldly goals. A selfish self-centered approach to goal-setting and personal development is slowly becoming the norm. When personal development is not grounded in Islamic foundations, its roots become shaky and its results potentially destructive.

The topic of individualism and its effects on the Muslim world is something I hope to explore in more detail in a later article. Here I want to focus on a potential Islamic solution to this problem. One potential solution is for Muslims to ground their personal development in the Islamic concept of Akhlāq. By laying a foundation of Akhlāq, the believer builds a wall of protection that allows him to pursuit his goals in a halal manner that does not compromise the dignity or rights of anyone else.

Akhlāq and Adāb

The study of personality traits in Islam is divided into two primary categories; Akhlāq and Adāb. Akhlāq refers to our inner characteristics like honesty, sincerity, and humility. These are the deeds of the heart and form the foundation of our personality. Akhlāq includes our attitude towards Allah, ourselves, and others. It is a reflection of who we really are deep down inside.

Adāb refers to our external manners and etiquette, our speech and actions. These are things like smiling, giving charity, speaking politely, and assisting people. These two subjects work together to make a Muslim beautiful, both inside and out. Reflecting on which of the two is more important, my conclusion is that it is Akhlāq that is more important. This is because it is possible to fake good manners, but nobody can fake good character. You can fake your words and deeds, but you cannot fake the actions of the heart. Humans have an intrinsic way of recognizing when someone is insincere towards them. We are able to read lies in people’s eyes, jealousy in people’s smiles, and arrogance in people’s tone of voice. The diseases of the heart manifest on the body in ways that betray the individual. This is often the case when a person only focuses on the external and forgets to work on the heart.

Keeping this definition in mind, the concept of Akhlāq becomes integral for curbing many of the wrong paths people choose when pursing their life goals. To put it simply; when a Muslim has great Akhlāq, he/she will ensure that in pursuing their worldly goals, they do not harm their own Afterlife, or the lives and feelings of anyone else. Therefore, working on our Akhlāq should take precedence over chasing worldly goals.

The Benefits of Akhlāq

When working on one’s character, the following characteristics are crucial for ensuring that our pursuit of worldly goals does not endanger our afterlife. These are the primary characteristics of the believer, and every Muslim should prioritize working on these, even if one does not have any interest in pursuing worldly goals.

  1. Sincerity – The character of the believer is grounded primarily in their intentions. This is crucial to every aspect of our lives. This religion is sincerity. Sincerity towards Allah, and His Creation. A sincere believer will not pursue fame or shady goals. A sincere believer will live an ethical life and pursue his goals only through ethical means. A sincere believer will not be two-faced, more will he deceive anyone purposely.
  2. Humility – Humility is the essence of good character. In my book Best of Creation, I showed how humility does not contradict self-confidence. A true believer is both confident in the abilities Allah has given him, while humble about it. This balance helps the believer achieve goals without developing a destructive ego. Developing a sense of humility is essential for curbing the ego and remaining grounded in one’s journey of life. Without humility, every successful goal has the potential to turn an individual into a nasty arrogant show-off.
  3. Empathy – Individualism has caused too many people to lose any sense of consideration for the feelings of others. All that matters is my desires, my goals, and my life. Consumed by this mindset, too often we hurt our parents, spouses, children, and the rest of society in chasing worldly goals. No goal is worth breaking ties and hurting people. The believer loves for his brother what he loves for himself. This empathy forms a core part of his personality, guiding his plans and goals so that he can pursue them without causing any harm in the process.
  4. Justice – A sense of justice is necessary for any believer. Universal Justice is a fundamental part of Islamic Law, and therefore should be an ingrained part of every believer’s character. Turning a blind eye to oppression in order to fulfill one’s personal goals is a compromise a believer should never willingly make. Every decision must be guided by justice, to ensure that in pursuing our goals, we do not contribute to the oppression of anyone else.
  5. Selflessness – Selflessness here refers to the opposite of selfishness. It means wanting for others what you want for ourself. The idea that selflessness means neglecting one’s own needs and harming oneself is a misconception and does not fit the Islamic definition of selflessness. Selflessness simply means not being selfish. The believer wants success in both worlds, for everybody. His actions are guided by this belief which fuels every goal he develops. As a result, he rarely sets goals that are selfish. His focus is on benefiting society and helping as many people as possible achieve their goals in both worlds. A selfless person will not harm others in his pursuit of success.

Conclusion

The believer is guided by Islam in everything he/she does. Worldly goals are secondary to one’s relationship with Allah, one’s family ties, and one’s spiritual development. In pursuing worldly goals, the believer grounds his goals in sincerity, humility, empathy, justice, and selflessness. These characteristics guide him to the best goals that benefit humanity in both worlds. In doing so, the believer escapes the traps of individualism and achieves higher deeper spiritual goals that have a lasting impact long after he has left the world.

To learn more about the Islamic approach to personal development, get hold of my latest book Productivity Principles of Umar II, now available in PDF, Paperback, and Kindle.

Posted by Ismail Kamdar in Productivity
13
Nov
2020
Living Fiqh: Do No Harm

Living Fiqh: Do No Harm

Fiqh refers to the understood and applied laws of Islam, as understood by any of the recognized schools of thought. Although Islamic Law was initially designed to assist Muslims in living an Islamic lifestyle. In later times, it devolved into a strict list of dos and don’ts without any understanding of the rationale and wisdom of these laws. In this series, we aim to revive an understanding of the law that focuses on the wisdom behind the law, so that Muslims can live their lives in an Islamic manner, understanding why the laws are the way they are.

Fiqh Principle #1: Do No Harm

Among the fundamental principles of Fiqh is the removal of harm. This has been worded in a variety of ways across a variety of books and fields of study. Some scholars word it as ‘al-Ḍarar Yuzāl‘ (harm must be eliminated),(Shahrul Hussain, p. 48) others prefer the hadith wording ‘Lā Ḍarar wa lā Ḍirār‘ (there should be no harm or return of harm), and while other scholars word it as ‘Dar’ al-Mafsadah‘ (the rejection of harm). (Ibn Ashur, p. 91) All three wordings indicate the same core principle; Muslims must live their lives in a way that is beneficial for humanity, and avoiding harming any creation without a legitimate reason.

The removal of harm is central to Islamic law. It is so important that Ibn Ashur listed it among the two main goals of the Shariah, along with the attainment of benefit. He stated that the laws of Islam as a whole revolve around either assisting us in gaining that which is beneficial for us, or protecting us from that which is harmful to us. In this way, half of our religion revolves around the removal of harm.

The principle is derived from various verses of the Quran, hadiths, as well as a deep understanding of the purpose behind various laws of Islam. The primary hadith upon which this principle is based is mentioned by al-Nawawi (RA) in his Forty Hadith collection. The Prophet (peace be upon him) said, “Lā Ḍarar wa lā Ḍirār (There should be no harm or return of harm.)” (Nawawi, no. 32)

The core message of this hadith that Muslims should neither initiate harm to others, nor respond to others in a harmful manner that goes beyond the limits of justice. Retaliation within the limits of justice is allowed but not encouraged. For example, if someone is attacked, it is permitted to fight back or seek justice in court, but to forgive and overlook is better. However, it would not be permissible to go beyond the scope of justice by attacking the attacker’s family, harming the individual in a way worse than how they harmed you, or harming them more times than they harmed you. The Shariah seeks to limit harms, but also to balance this with a strong emphasis on justice.

How this manifests itself in the law

The primary way in which the removal of harm manifests itself in the law is through the prohibitions. By default, anything that Allah has prohibited is harmful to society. In most cases, the harm is clear and evident like in the case of alcohol and gambling. Sometimes the harm may be unknown but we still trust Allah’s perfect wisdom and follow the law without question. Many times the harms are only revealed later when it is too late to undo the harm.

A sad example of this is the rise in fornication and adultery rates in our era. the sexual revolution brought in a huge change in the way people approached sexual relations. The prohibition of fornication was not only shunned but ridiculed. People saw it as irrational, restricting fun, and an obstacle in the way of personal freedom. Blinded by their passions, a large segment of humanity began engaging in these major sins without fear or guilt. Unaware of the harms caused by this sin, the sins eventually became norms, habits, and lifestyles, and opened the doors to worse forms of immorality.

The harms of this revolution are clearer today after entire generations have grown up in such a culture. The spiraling divorce rate, rising rates of depression, suicide, broken families, spread of STDs, and rise in new forms of immorality are all directly linked to this new immorality-based lifestyle. The harms of these major sins is more evident today then it was twenty years ago, but still the march towards destruction continues as people ignore all these warning signs and remain focused on their base desires. The prohibition of fornication in Islam is rooted firmly in the prevention of harm to oneself and others, as fornication harms all of society, especially the individual who makes it a lifestyle.

How to live by this principle

The removal of harm is not just a Fiqh principle that guides our understanding of the prohibitions. It is really a way of life. A Muslim should consciously live his/her life in a way that minimizes harm and maximizes benefit to others. We must remain extra conscious about the effects and impact of our actions on others. This consciousness must guide all of our decisions.

Whether it is in our business dealings, family relationships, friendships, or online interactions, the avoidance of harm should play a central role in shaping the way we deal with other people. Living by this principle means living a lifestyle that is free from slander, backbiting, abuse, mockery, violence, betrayal, and every type of injustice. Any action that causes unjust harm to another has no place in the lifestyle of the believer.

The principles of Fiqh are more than just a list of dos and don’ts. They are essential guidelines for how we live our lives. By choosing to live consciously and to be aware of the impact of our actions on others, we can minimize our harm, maximize our productivity, and build a better case for ourselves for the day of judgment.

Looking to learn more? Check out our bundle offer here.

Posted by Ismail Kamdar in Productivity
26
Jun
2020
The Spiritual Reality of Islamic Productivity

The Spiritual Reality of Islamic Productivity

What really differentiates Islamic Productivity from other theories of productivity? Definitions are something I always found fascinating. A word could mean three different things to three different people. The definition of productivity is a good example of this.

The materialist would see a day spent in theological discussions as wasted time and unproductive. Yet to the theologian, this is the most productive usage of his time. A businessman may fail to see the value of spending one’s time memorizing an ancient text in a foreign language. But for the Hafez, any time spent memorizing and revising the Quran is the most beautiful and productive usage of his time.

A clash of world views

Islamic ideas operate in a different paradigm from materialistic ideas. This paradigm of obedience to God and preparing for the Afterlife makes the Islamic definition of things very different from modern ideas. Words like success, productivity, time management, and destiny mean very different things to the believer.

Recently, I read some comments from people influenced by modern theories that got me thinking about this topic. One person commented that Muslims are unproductive in Ramadan because fasting causes them to perform poorly at work. Another commented that Muslim women who take care of their families are being unproductive because they are not out there working for money. It is very interesting that both these comments focused on the concept of productivity. This made me realize that our perspective on productivity is very different from other people.

Productivity: An Economic Concept

The standard definition of productivity in most dictionaries indicates the current worldview. Productivity is defined as “the effectiveness of productive effort, especially in industry, as measured in terms of the rate of output per unit of input” (Google) or “the quality, state, or fact of being able to generate, create, enhance, or bring forth goods and services.” (Dictionary.com)

These definitions limit productivity to the economic impact of a person’s actions. By such definitions, it is easy to understand why some people view taking care of one’s family or spending a week in a Masjid worshiping the Creator as unproductive. These tasks do not produce goods or services, or lead to the economic advancement of a community. Hence, they are viewed as unproductive by some segments of society.

As Muslims, however, we must be careful not to allow materialistic ideas to influence our understanding of things. A Muslim’s life does not revolve primarily around economic input and output. Work and wealth are simply tools to enhance the quality of life, and not the purpose of life itself. For the believer, there are things that are much deeper than one’s material status; things like piety, spirituality, family, and the Afterlife.

Productivity: A Spiritual Concept

Islam teaches us that this world is a testing ground for humanity. We are constantly being tested in a variety of ways. The primary test is to find the true religion of God, accept it and try one’s best to follow it. Obedience and worship of the Creator is the purpose of life for humanity and that takes precedence over everything else, including work and accumulating wealth.

In light of this, Muslims should not cling to materialistic definitions of productivity. Our goals are different and so our definitions should differ accordingly. For the believer, a life spent in pursuit of wealth and status, at the expense of the Afterlife, is a life wasted, an unproductive waste of existence. The deeds that contribute to our Afterlife, and especially the ones that keep on producing more rewards, these are the truly productive acts.

The Prophet (peace be upon him) said, “When the human being dies, his deeds end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him.”

Ṣaḥīḥ Muslim 1631

This narration gives us some insight into the Islamic paradigm of productivity. A believer should strive to build up his or her streams of continuous good deeds i.e. deeds that continue to benefit long after one’s death. Based on this narration, a life spent in raising a righteous child, seeking beneficial knowledge then spreading it, and a life spent in charity, are all truly productive lives.

“Wealth and children are the adornments of the present life. But the things that last, the virtuous deeds, are better with your Lord for reward, and better for hope.”

Quran 18:46

This verse of the Quran conveys the same message. While wealth and children enhance the quality of life, true productivity lies in producing virtuous deeds that last, like raising righteous children or spending a large portion of one’s wealth in charity. The Quran and Sunnah are both full of reminders that the believer should prioritize the Afterlife. This prioritization affects our definition of productivity.

Conclusion: A Spiritual Definition

The life of a Muslim revolves primarily around the worship of God, and investing in the Afterlife. This does not mean that a Muslim does not work for this world. Rather our religion encourages hard work, and frowns upon laziness. But everything has its place, and the Afterlife is a greater priority over this world.

A Muslim works hard in every aspect of his or her life but does so in proportion. More time and energy is spent in serving the Creator and building one’s Afterlife. Yet enough time is spent in earning income to provide a blessed Halal life for one’s family. The believer will work hard at his job but will take a break when it is time to pray. A Muslim will try his best to earn well, but will not compromise on Halal earnings, and will dedicate a portion of his earnings to charity. The believer will make time daily to worship the Creator, spend time with the family, contribute to society, and earn some income while prioritizing the Afterlife over this world.

A life spent investing the Afterlife is not unproductive. It is a blessed spiritual existence full of Barakah (Blessing) and Sakina (Inner Peace). The Muslim who chose seclusion in the Mosque while fasting during the last ten days of Ramadan is truly productive in the sight of God. The Muslim woman who invested her youth in raising her children to be righteous beautiful people is truly productive in the sight of God. The Muslim teenager who spends her evenings memorizing the Quran is truly productive in the sight of God. Never allow a materialistic person to convince you otherwise.

If you found this article beneficial, check out our full range of ebooks here.

Posted by Ismail Kamdar in Productivity
18
Jun
2020
Focusing on the Hereafter as a Productivity Principle

Focusing on the Hereafter as a Productivity Principle

This article is an extract from my book Productivity Principles of ʿUmar II, available here.

Our life in this world is temporary. It is the everlasting life of the Hereafter that we need to set as our priority. This is exactly what ʿUmar did, and this mindset is what made him such an exceptional leader. ʿUmar II was always preoccupied with the next life and what he was preparing for it. As a result, every decision he made was to preserve and build a better Afterlife for himself.

Yazīd b. Ḥawshab said, “I never saw anyone more fearful of Allah than al-Ḥasan al-Baṣrī[1] and ʿUmar bin ʿAbd al-ʿAzīz. It was as if the Hellfire had solely been created for the two.”[2]

This statement may seem strange for anyone who is not familiar with the Islamic beliefs related to the Afterlife, so a brief explanation is fitting at this point: 

Muslims believe that the Hellfire is a real place, and one of the reasons God created it was to motivate people to do good deeds and abstain from sin. Islam recognizes that different people are motivated differently. Some are motivated by aspirations to attain the love of God, others by the desire for Paradise and some by fear of Hellfire. Each of these rewards or punishments plays a role in bringing people closer to the Creator.

In this way, Muslims do not view the existence of the Hellfire in the same negative sense that many others do. Rather, it is seen as a necessary creation of God that serves a beneficial purpose. This fundamental belief in Heaven and Hell forms part of the fifth pillar of Islamic theology.

ʿUmar II once said, “Take care of your Hereafter and Allah will take care of your worldly life. Take care of your private life and Allah will take care of your public life.”[3]

In this quotation, we see the importance ʿUmar II gave to the Afterlife. He prioritized focusing on the Afterlife and working towards Paradise over worldly goals. He did this with the full conviction that Allah would help him achieve his worldly goals even though the Afterlife was ʿUmar’s primary focus.

In the second half of this quote, ʿUmar II gave another important piece of advice. He advised that we should focus on our private lives. This is crucial for developing sincerity and living a clean life free from hypocrisy. Too often people focus on their public image, while in private they commit many of the evils they publicly preach against. In doing so, they develop a two-faced personality that ruins their Afterlife. In order to meet Allah with a clear conscious, we must be more concerned with our private practice of Islam. When this is straight, everything else will follow.

ʿUmar’s statement is a clear example of the importance ʿUmar II gave to the Afterlife, and how he promoted prioritizing it over worldly goals and public image.

Further proof of ʿUmar’s focus on the Afterlife can be seen in his final sermon, which dealt entirely on the importance of prioritizing the Afterlife. In this sermon, he advised people, “You were not created in vain, nor will you be left without purpose. Verily, you have an appointed time in which Allah, the Most High, will come down to judge you. Wretched and ruined will he be who leaves the mercy of Allah and is denied a Garden whose width is that of the heavens and Earth.

Know you not that no one will be safe tomorrow save one who is wary of today and fears it; and sells the transitory for what will remain, and the little for the plenty, and fear in exchange for security [in the hereafter]? See you not that you are in the loins of the dead, to be taken by those who remain after you until all matters return to the Best of Inheritors?

Every day, [in the funerals] you accompany those returning to Allah, the Mighty and Sublime, having spent their time, until you hide them in a crevice in the ground, in the belly of a bare and unfurnished hole, having parted from their loved ones, stroking the dirt and facing their accounts. Now, they are dependent on their deeds, free of what they left behind, in need of [the deeds] they put before them. So fear Allah before the time He appointed is up and death descends upon you. This is what I have to say.”[4]

Reflecting on the above words shows that his entire focus in this sermon was redirecting people away from chasing the gains to be had in this life and instead focusing on what would benefit them in the Afterlife. This was the final sermon that he delivered, and it shows the high level of priority he gave to attaining the good in the Afterlife.

A final story that indicates the importance ʿUmar II and his advisors gave to the Afterlife is related in the following narration. It is reported that ʿUmar b. ʿAbd Al-ʿAzīz once wrote to Al-Ḥasan Al-Baṣrī to get some advice from him, so Al-Ḥasan wrote back, “The world distracts and preoccupies the heart and body, but Zuhd (asceticism, not giving importance to worldly things) gives rest to the heart and body. Verily, Allāh will ask us about the Ḥalāl things we enjoyed, so what about the Ḥarām!”[5]

Even in their private advice between each other, the focus was on accountability to Allah on the Last Day. This was the guiding force behind all the efforts, goals, and projects of ʿUmar II.

The Fifth Pillar of Faith

In Islam, there are six pillars of faith (iman). These are the six core beliefs of Islam. If a Muslim denies any of these six pillars, then that individual is no longer a Muslim. These beliefs are the belief in the Oneness of Allah, belief in the angels, the divinely revealed scriptures, the prophets, the Afterlife, and destiny.

The fifth pillar of faith or belief in the Afterlife includes the following doctrines. Muslims believe that God created the soul to live forever in the Afterlife. Our existence in this world is temporary and a test. After we die, our souls are transferred to the barzakh (world of the dead) where the soul is either rewarded or punished until the Day of Resurrection.

On that day, all souls will be resurrected in new bodies and will face judgment. Based on that judgment, the souls will either face eternal damnation, eternal bliss, or temporary punishment followed by eternal bliss. Muslims do not have the authority or knowledge to say which individuals will go to Heaven or Hell, rather we trust God’s Perfect Justice and Mercy and leave the judgment to His Perfect Attributes.[6]

But what do these beliefs have to do with productivity?

The Importance of Believing in the Hereafter 

Belief in the Hereafter is one of the fundamental beliefs of Islam, but it is also key to true productivity. Many people don’t see the point in setting goals and working hard if we are all just going to die anyway. This nihilistic attitude causes many people to simply waste their lives away.

However, when we embrace the idea that there is another life after this life, an everlasting life that can be full of bliss and happiness, it motivates us to work for a higher purpose and towards a nobler goal. It then doesn’t matter whether we necessarily see the fruits of our efforts in our lifetime or not.

What matters is that we leave behind beneficial projects that continue to make an impact long after we have passed away. It may seem like we might not see the fruit of our goals, but we will see it on the Last Day when we face our Creator and see the list of deeds we left behind.

Islam encourages us to focus on beneficial projects that last long after we pass away; these projects become a source of continuous reward for us, even centuries after leaving this earth. Such projects include charitable work, knowledge that benefits people, and even righteous offspring that make this world a better place.

Regarding this, Prophet Muhammad (s) said, “When the human being dies, his deeds end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him.”[7]

Narrations like this encourage focusing on life after death. Not just doing what we can with our present lives, but looking beyond to what impactful and beneficial legacy we can leave behind after we have passed on to the next life.

A Fuel for Productivity

Belief in the Hereafter forces us to think bigger. It makes us look beyond our lives at what impact we can have even after our deaths. Islam teaches us that certain good deeds continue to pile up on our accounts long after we have passed away.

Dr. Bilal Philips describes the Islamic Belief in the Hereafter as follows:

Those who believe in the Afterlife, resurrection, and the judgment, are obliged to consider carefully the consequence of their deeds. Belief in the Last Day causes them to think beyond their immediate needs and desires. It sets their goals beyond this temporal existence.[8]

When we embrace the concept of an Afterlife, we no longer work for the trivial rewards of this world. Our focus lies beyond the immediate horizon; we work for the everlasting rewards of the next world. In doing so, we elevate our goals and efforts to another level, and everything we do takes on a spiritual dimension.

Belief in the Afterlife also makes us more principled and less likely to violate these principles when facing desperate situations.

Dr. Bilal Philips explains this concept well:

Believers in the Judgement will not compromise the basic commandments of God in order to attain some limited measure of material success. They will be principled individuals, sticking to their beliefs and practices regardless of how odd they may seem or how lonely and isolated the society may make them.

Those who do not believe in the Judgement tend to be good as long as it is convenient. But when everyone else around them is cheating or stealing, or being honest will cost economic loss, they usually compromise their principles with appropriate justifications.[9]

This statement may seem like a generalization. There may exist people who remain honest in all situations even without belief in the Afterlife. However, it can’t be denied that belief that one will be held accountable or called for judgement does provide a stronger basis to remain firm on one’s principles even when things seem desperate.

Belief in the Afterlife leads to a more productive lifestyle in many ways. It causes us to focus on bigger goals that extend beyond our lifetime; it gives life purpose and meaning; and it makes us unwavering in our principles. The life of ʿUmar II is an excellent example of this belief in practice.

To continue reading this chapter, get the full ebook here.

[1] Al-Ḥasan al-Baṣrī was a famous Muslim pious ascetic and scholar that lived during the same period as ʿUmar II.

[2] As-Sallabi, ʿUmar Bin ʿAbd al- ʿAzīz, pp. 724-725

[3] Kitāb al-Ikhlāṣ, 50

[4] Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm Vol. 3 p343

[5] Al-Bayhaqī, Al-Zuhd Al-Kabīr, article 26

[6] Dr. Muhammad Khalil Harras, Ibn Taymiyyah, Sharh al-ʿAqīdat al-Wāṣatiyyah, pp. 163-179,

[7] Ṣaḥīḥ Muslim 1631

[8] Dr. Bilal Philips, The Clash Of Civilisations, p. 141

[9] Ibid. P. 141

Posted by Ismail Kamdar in Productivity
14
Mar
2020
Ibn al-Haytham and the productive usage of time when stuck at home

Ibn al-Haytham and the productive usage of time when stuck at home

With the spread of the Coronavirus (COVID-19) across the globe, the idea of being stuck at home for weeks is becoming a reality for many people. This may prove challenging for those who are accustomed to spending most of their time in public. They may find it difficult to remain calm, focused and productive while working from home during a pandemic. To assist in dealing with this, let’s look at a case study from the past in which greatness was achieved while someone was stuck at home. That person was the great scientist al-Hasan Ibn al-Haytham.

Short Biography

Al-Hasan Ibn al-Haytham (Alhazen) was a famous Muslim scholar who contributed greatly to the fields of optics, astronomy, mathematics, meteorology, visual perception and the scientific method. He was born in 965 CE during the Islamic Golden Age in Iraq. He received an excellent education under the scholars of Baghdad and become a famous scientist at a very young age.

The Incident

As his fame grew, Ibn Al-Haytham found himself invited to lead various projects. The Fatimid King of Egypt at that time, al-Hakim bi-Amr Allah, invited him to Egypt to build a dam across the River Nile. Upon reviewing the plans, Ibn al-Haytham realized it was not feasible and the technology to complete the project did not exist yet. The king was not happy with Ibn al-Haytham’s conclusion and placed him under house arrest for ten years. (There is a difference of opinion on exactly what occurred between the king and Ibn al-Haytham)

The Discovery

Ibn al-Haytham did not waste these ten years at all. He spent his time reading, researching, experimenting, and journalling as he explored various scientific concepts. Finally, he had a breakthrough. Ibn al-Haytham made one of the most important discoveries related to optics during this period. Based on that discovery, he wrote his Book Of Optics which became the most influential book in that field. This discovery by Ibn al-Haytham helped people understand how eyes function. It also helped him develop an early model of the camera. His discovery led the way for the eventual invention of eyeglasses. Finally, during this process, he developed the scientific method which is still used today. All of this was accomplished while under house arrest.

The Lesson

It is highly unlikely that any of us will have to face something as severe as ten years of house arrest. Yet it is very likely we may face a few weeks of being stuck at home at some point in our lives or another. Ibn al-Haytham’s example teaches us the importance of not wasting time when stuck at home. It is possible to remain productive and beneficial to the rest of the world even when you are confined to the four walls of your house. This is even easier today with the existence of technology and the internet. Through this story, we learn never to waste time or blame our circumstances for our own lack of productivity. No matter what situation a person is in, it is almost always possible to find a way to use your time wisely and maximize the benefit from that time.

How to maximize benefit from time at home

If you ever find yourself stuck at home and unable to find ways to use your time productively, try the following:
1. Read some books
2. Study some online courses
3. Write a book or journal
4. Engage in extra acts of worship
5. Spend time in contemplation and reflection
6. Spend quality time with your family
7. Work on those ideas that you have been holding back because you were too busy

Ibn Abbas reported that the Prophet (peace be upon him) said, “There are two blessings which many people waste: health and free time.” (Ṣaḥīḥ al-Bukhārī 6049)

During this health scare, let us waste neither and maximize the usage of our time.

To learn more productivity lessons from the heroes of Islamic History, join our Muslim Golden Ages Online Course or read my latest book Productivity Principles of Umar II.

Posted by Ismail Kamdar in Productivity