Date Seed in Quran: Qitmeer, Fateel, Naqeer (قطمير, فتيل, نقير)

It is very interesting to note that three parts of the Date seed have been described in the Holy Quran. They are named as :

• Qitmeer (قطمير ) 
• Fateel (فتيل ) 
• Naqeer ( نقير ) - Hilum

These three parts have been referred in the following Ayat and Verses:

Qitmeer: mentioned only once in Quran, in Surat Fatir:

Fateel: was mentioned three times in the following Ayats:

Naqeer: was mentioned twice in the Quran:

What are exactly the Qitmeer, Fateel and Naqeer of the date?

Next time you eat some dates, try to pay close attention to its seed. The following pictures illustrate the different parts of it:

Qitmeer 1 - قطمير

Qitmeer 2 - قطمير

Qitmeer, thin and transparent membrane covering the date seed

Qitmeer 4 - قطمير

Qitmeer, thin and transparent membrane covering the date seed

Fateel, you can get it by pulling the edge of the date seed

Fateel

Fateel

Fateel

Fateel

Naqeer

Naqeer

Naqeer

Naqeer

Rulings on destruction of property

I had to search for this, as while coming back from holidays, we had a serious fiqh issue right before leaving the house.
My teenager daughter H, carrying a bag containing her clothes, school calculator and her mom's small laptop, left the bag right on the floor behind my car to rush to do some other stuff.
As I was reversing my car in the garage to get it out, my wife stopped me right when she noticed that the rear right tire was crushing the bag. I moved forward so that they retrieved the soft bag and no apparent damage was noticed at that time as the bag was also full of clothes.

But upon arrival here, we noticed the extent of the damage: the screen of the laptop is cracked from the inside, and the calculator has a dark patch right in its middle. This is an expensive TI graphic calculator, worth about  $120. The laptop is worth about $260.

The question is: who is responsible for the damage and who should pay for it? It is:
1- The driver who could not see that a bag was put right behind the wheel of the car
2- H who should have secured the bag elsewhere
3- H's sister N, who called her to rush to something else before H had time to secure the bag.
4- Shared responsibility between the driver and H?

The reply to this is not really easy to get, I might need to seek the help of our Imam for the ruling of this. However, for the time being, I managed to find the following on Islam QA, regarding the destruction of property. As per the reading of it, H looks to be the one responsible for the damage, even if it was not intentional, because she left the bag in a place that was not supposed to be put, and Allah Knows Best.

If any reader has a different information he/she could share, then it would be most welcomed here...
Update 24/08:consensus reached, it will be point 4 above, i.e. shared responsibility between me and H.

Here is the article from Islamqa.com/13634 link:

Rulings on destruction of property
Question 13634 : What is the ruling in a case where a person destroys the property of another? Does the ruling differ according to whether that is done deliberately or otherwise?

Praise be to Allaah.

Allaah has forbidden aggression against people’s property and taking it unlawfully. He has prescribed that whatever is destroyed unlawfully is to be replaced, even if it is destroyed by mistake. Whoever destroys the property of another person which was sacred (i.e., protected by sharee’ah), and destroys it without the owner’s permission, is obliged to replace it. 

Imaam al-Muwaffaq said: “We do not know of any dispute concerning this matter. It is the same regardless of whether that was done deliberately or by mistake, and whether (the person who destroyed it) was told by someone else to do it or not. The same applies if he causes it to be destroyed, such as if he opens a door and causes something which was locked up to be lost, or he tilts a vessel and allows what is inside it to flow out and be lost – he is obliged to replace it. The same applies if he loosens the reins of an animal or ties it up, and it gets lost or dies – he has to replace it. The same applies if he ties up an animal in a narrow street, resulting in a person stumbling over it and dying or being injured as a result – he is responsible for that because he transgressed the limits by tying it up in a narrow street. The same applies if he stops his car in the street resulting in another car or a person hitting it, causing harm – he is responsible because of the report narrated by al-Daaraqutni and others, which says that whoever makes an animal stop in the way of the Muslims or in one of their marketplaces, and it steps with its front or back leg on something  – he is responsible. The same applies if he leaves a pile of mud or some wood or rocks in the street, or he digs a hole and that results in a passer-by being killed or injured, or he throws a melon rind or similar thing into the street, or spills water and someone else slips on it and is killed or injured, the one who did that in all cases is responsible, because by doing that he was transgressing.  How lightly these matters are taken nowadays. How often holes are dug in the streets and the way is blocked, and they put obstacles in the roads, and how much harm and damage results from these actions, without anyone watching over such matters and putting them right, to the extent that a person may take over the entire road and use it for his own purposes, annoying and causing harm to passers-by, and not caring at all that he may be sinning by doing that. Another of the cases in which a person is held to be responsible is if he keeps a vicious dog and it attacks a passer-by or kills someone – he is held to be responsible because by keeping this dog he was transgressing.  If he digs a well in his courtyard for his own purposes he is held to be responsible for any harm that this may cause, because he is obliged to maintain it in a manner that does not harm passers-by. If he leaves it without taking proper care of it, then he is transgressing. If he has livestock he has to take proper care of them at night to prevent them from damaging people’s crops; if he leaves them and they do damage someone’s crops, he is held to be responsible for that, because the Prophet  (peace and blessings of Allaah be upon them) decreed that people who have property must take care of it during the day, and whatever is damaged at night, they must be compensated for that.” (Narrated by Ahmad, Abu Dawood and Ibn Maajah). So the owner of an animal is not held to be responsible any damage that was done during the day, unless he sent the animal near a place where it could do damage. Imaam al-Baghawi (may Allaah have mercy on him) said: “The scholars said that whatever is destroyed at night, the owner (of the animal) is held to be responsible for that, because customarily the owners of gardens and orchards guard them during the day, and the owners of livestock guard them at night, so whoever goes against that practice has gone against what is customary. This applies if the owner of the animals is not with them; if he is with them then he is held to be responsible for whatever damage they did.” 

Allaah mentioned the story of Dawood and Sulaymaan concerning this matter, as He said (interpretation of the meaning): 

“And (remember) Dawood (David) and Sulaymaan (Solomon), when they gave judgement in the case of the field in which the sheep of certain people had pastured at night; and We were witness to their judgement.

And We made Sulaymaan (Solomon) to understand (the case); and to each of them We gave Hukm (right judgement of the affairs and Prophethood) and knowledge…”

[al-Anbiya’ 21:78] 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The text of the Qur’aan praised Sulaymaan for his understanding that compensation meant replacing it with something similar. Pasturing the sheep at night means taking them out to graze at night, which took place in a vineyard. Dawood ruled that the value of what had been destroyed should be paid in compensation. He thought that the sheep were equal in value to the destroyed crops, and he wanted to give them to the owner of the cultivated field. But Sulaymaan ruled that the owners of the sheep were obliged to pay compensation, and that they should repay in kind, by tending the field until it was restored to its former state. He also took into account the benefits that would be lost whilst the field was being restored, so he ruled that the owners of the garden were to be given the livestock and that they could take what the produced until it was equivalent to the produce of the garden. They could benefit from the produce of the sheep in place of the produce of the garden which they had lost. He found that what the sheep produced during this period would be equivalent to what the garden would have produced. This is the knowledge which Allaah gave exclusively to Sulaymaan and for which He praised him.” 

If the animal is under the control of a rider or of a person who is leading it or driving it, then he is responsible for any damage that it may cause with its front legs or mouth, but not for any damage that it may cause with its back legs, because of the hadeeth, “There is no compensation for the back legs.” According to the report of Abu Hurayrah, (the hadeeth is), “There is no compensation for the back legs of a dumb animal.” The animal is described as dumb because it does not speak. Compensation here refers to compensation for damage done by the animal. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “In the case of every dumb animal – such as cattle, and sheep – there is no compensation for damage done by the animal if it did it by itself (i.e., was not under the control of anyone), such as if it ran away from the person under whose control it was and it did some damage. No one is obliged to pay any compensation, so long as it was not vicious and its owner was not being negligent about restraining it at night or keeping it away from the markets and gathering-places of the Muslims. More than one of (of the scholars) mentioned that there is no compensation to be paid if the animal had escaped and was going by itself without anyone leading it or driving it, except in the case of savage animals.” 

If it attacks a human being or another animal, and the only way of warding it off is by killing it, and it is killed, then there is no obligation to pay compensation, because it was killed in self-defence, and defending oneself is permissible. So he does not have to pay compensation for the consequences and because he killed it in order to ward off its evil; if he killed it in order to ward off its evil, then the attacker is the one who has killed himself. 

Shaykh Taqiy al-Deen said: “He has to defend himself from the one who is attacking him, and if he can only do that by killing him (the attacker), then he has the right to do that, according to the consensus of the Fuqahaa’”. 

Among the items for which there is no obligation to pay compensation if they are destroyed are: musical instruments; crosses; vessels for wine; books of misguidance, myths and promiscuous material, because Ahmad narrated from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) told him to take a dagger then they both went out to the market of Madeenah in which there were wineskins that had been brought from Syria. (Ibn ‘Umar) tore them open in the presence of the Prophet (peace and blessings of Allaah be upon him) spilled their contents, and he commanded his companions to do likewise.” This hadeeth indicates that it is required to destroy them and that no compensation for that is due. But their destruction must be done on the authority of the ruler and under his supervision, so as to protect people’s interests and avoid mischief.

From al-Mulakhkhas al-Fiqhi by Shaykh Saalih ibn Fawzan Aal Fawzaan, p. 133

Time Management - Part 3: Actual Time Management

How time passes over 84 years life span

Part 1

Part 2

Having a regular activity daily results in a surprising amount of time if you accumulate it over a life span.

Take a look at the entries below, and how it can affect your life:

Routine accumulation over a life span

And you think that Salat takes a lot of time !

Just take another look at this last line in the table above; if one was to pray every day, the cumulative time for the 5 daily prayers. These daily 20 minutes will ONLY represent a total of 14 months over 84 years of life span!!! Subhane Allah, I was really shocked when I made the calculation, this is not even taking into account that the obligatory salat is only mandatory from age 10. 

If we decrease this to a life span of 64 years, then the 5 daily salat will only represent a cumulative time of 9 months, or just about the same time as a human gestation.

The actual time of ibadah is thus very minimal compared to the time spent sleeping, eating etc..

Yet, it is the Ibadah that would grant you a blessing in time, as per the following hadith

Ibadah and effects on Time Management

Priority for Humans: Worship Allah

From the above hadith, it is clear that if we make our priority the worshiping of Allah, then all the rest becomes easy in our daily life. It is also making clear that if we turn away from Ibadah, then Allah Will fill our hands with so many things to do in a day and we will not find spare time at all.

So why do we run out of time?

Why we run out of time

We definitely waste our time, and this is why we just run out of it. Time is just a limited resource, we must take full advantage of it. Every second that passes will never come back to us.

What is the real problem with Time Management?

Real Problem in Time Management

Time Management - Part 2: Sunnah & Time Management

In the previous post, we saw that Time is very important to all of us, and that Allah Made mentions of it in His Holy Quran. (page last edited on 29/03)

Some Hadiths on Time Management

Amazingly, our beloved Prophet (S) taught us about Time Management, in the following hadiths:

The Prophet (peace and blessings of Allah be upon him) said: 

Take advantage of five things before five others happen:
your youth before you grow old;
your health before you fall sick;
your money before you become poor;
your leisure before you become busy;
and your life before you die.

Reported by Al Hakim . 4/341

So almost every single point above is related to time, and that we MUST take advantage of it.

قال النبي صلى الله عليه وسلم:
اغتنم خمسا قبل خمس:
شبابك قبل هرمك
وصحتك قبل سقمك
وغناك قبل فقرك
وفراغك قبل شغلك
وحياتك قبل موتك
رواه الحاكم . 4 / 341

The Prophet (peace and blessings of Allah be upon him) said: 

“There are two blessings which many people do not make the most of and thus lose out: good health and free time.” 

Narrated by Al-Bukhaari, 6412.

قال النبي صلى الله عليه وسلم : ( نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنْ النَّاسِ الصِّحَّةُ وَالْفَرَاغُ ) رواه البخاري6412

والمغبون هو الخاسر في بيعه أو شرائه. 

The Prophet (peace and blessings of Allah be upon him) said:
"A man’s feet will not move on
the day of resurrection until he will be questioned on his life, how he spent it; 
and on his knowledge what he did with it; 
and on his wealth, where he acquired it, and in how he spent it; 
and on his body how he used it.”
Reported by Tirmidhî 5197

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : لَا تَزُولُ قَدَمَا عَبْدٍ يَوْمَ الْقِيَامَةِ حَتَّى يُسْأَلَ عَنْ عُمُرِهِ فِيمَا أَفْنَاهُ وَعَنْ عِلْمِهِ فِيمَ فَعَلَ وَعَنْ مَالِهِ مِنْ أَيْنَ اكْتَسَبَهُ وَفِيمَ أَنْفَقَهُ وَعَنْ جِسْمِهِ فِيمَ أَبْلَاهُ . رواه الترمذي ( 2417 )

Other Hadiths:

“O Allah, Make Barakah to my Ummah in its early hours” . Hadith

Make thus advantage of the early hours of the day starting from Fejr, for there are certainly blessing in time during these times.

Time Management - Part 1: Islamic Importance to Time

Across my career, I have had the chance to attend several training on Time Management. I will try to compile within the next few weeks, with the help and will of Allah, some summary on the importance of Time for our Religious, personal and professional life. Insha Allah, few tips will be given to you to help you get better organized and make the most of your time.
This entry will be taken from my presentation, which is why you would see many bullet points and "presentation format" in most of it.

What is Time Management

Generally, time management refers to actions you take and tools you use that increase your efficiency or productivity.

Why is it important

• We only have one life and make the most of it for gathering good deeds
• No matter how organized we are, there are only 24 hours in a day.
• Time does not change and is not expandable. 
• All we can actually manage is ourselves and what we do with the time available to us.
• If you fail in one exam, there is always a another chance for you next year.
• If you die, there will be no second chance. 
• This life is only opportunity you have to gather good deeds
• Time is irreversible, every second that passes will never come back to you!

Mention of Time in Quran

•Time has been used by Allah in a complete Surah that bears the title.

"(وَٱلْعَصْرِ(1"

•"By Time!"— or [it ‘asr can mean the period] from the declining of the sun to sunset, or [it may denote] the  afternoon prayer. Quran Al Asr [103:1]

No doubt that the mention of time in Quran highlights its crucial importance to all of us.

Importance of Time in Islam

فَإِذَا قَضَيْتُمُ ٱلصَّلَٰوةَ فَٱذْكُرُواْ ٱللَّهَ قِيَاماً وَقُعُوداً وَعَلَىٰ جُنُوبِكُمْ فَإِذَا ٱطْمَأْنَنتُمْ فَأَقِيمُواْ ٱلصَّلَٰوةَ إِنَّ ٱلصَّلَٰوةَ كَانَتْ عَلَى ٱلْمُؤْمِنِينَ كِتَٰباً مَّوْقُوتاً (103)

“…Prayers are enjoined on believers at stated times”. Al Nissa [4:103]

يَسْأَلُونَكَ عَنِ ٱلأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَٱلْحَجِّ وَلَيْسَ ٱلْبِرُّ بِأَن تَأْتُواْ ٱلْبُيُوتَ مِن ظُهُورِهَا وَلَـٰكِنَّ ٱلْبِرَّ مَنِ ٱتَّقَىٰ وَأْتُواْ ٱلْبُيُوتَ مِنْ أَبْوَابِهَا وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ  (189)

“They ask you concerning the new moons, say: They are but signs to mark fixed periods of time for people (for them to know the times for sowing the land, for business, for their women’s waiting periods, their fast and their breaking it) and for Pilgrimage….” Al Baqarah – [2:189]

From the above, it is obvious that every Muslim and Muslimah should be aware of the time, and this, on a daily basis.

Reminder of the day: Salat Istikharah

When faced with tough issues, when faced with difficult decisions, when faced with unexpected events and choices to make, then thanks to Allah, we have been granted a way to seek a reply from Allah for these choices, under the form of a special salat, salat al Isitkharah ( صلاة الاستخارة).

Istikharah/Istikhaarah means seeking guidance (to the right decision), as to what Allaah knows is the best and most appropriate choice, by means of prayer or the du’aa’ narrated concerning Istikhaarah. 

The hadeeth narrated by al-Bukhaari from Jaabir (may Allaah be pleased with him) who said: 

“The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to make istikhaarah in all matters, just as he used to teach them soorahs from the Qur’aan. He said: ‘If any one of you is deliberating about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say: Allaahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa as’aluka min fadlika, fa innaka taqdiru wa laa aqdir, wa ta’lamu wa laa a’lam, wa anta ‘allaam al-ghuyoob. Allaahumma fa in kunta ta’lamu haadha’l-amra (then the matter should be mentioned by name) khayran li fi ‘aajil amri wa aajilihi (or: fi deeni wa ma’aashi wa ‘aaqibati amri) faqdurhu li wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta ta’lamu annahu sharrun li fi deeni wa ma’aashi wa ‘aaqibati amri (or: fi ‘aajili amri wa aajilihi) fasrifni ‘anhu [wasrafhu ‘anni] waqdur li al-khayr haythu kaana thumma radini bihi 

(O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allah  if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it).” 

Arabic version:

 اللَّهُمَّ إنِّي أَسْتَخِيرُكَ بِعِلْمِكَ , وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ , وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلا أَقْدِرُ , وَتَعْلَمُ وَلا أَعْلَمُ , وَأَنْتَ عَلامُ الْغُيُوبِ , اللَّهُمَّ إنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ : عَاجِلِ أَمْرِي وَآجِلِهِ , فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ , اللَّهُمَّ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ : عَاجِلِ أَمْرِي وَآجِلِهِ , فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ ارْضِنِي بِهِ . وَيُسَمِّي حَاجَتَهُ ) رَوَاهُ الْبُخَارِيُّ فِي مَوَاضِعَ مِنْ صَحِيحِهِ (1166) وَفِي بَعْضِهَا ثُمَّ رَضِّنِي بِهِ .

The answer to Salat Istikharah is not necessary a dream that the individual would have

Contrary to what many could believe, it it not necessary to dream something following the Salat Istikharah. The Ulamas are saying that the answer would be felt in the heart of the person, i.e. if you do a Salat Istikharah on a matter, you should then listen to your heart: do you find your heart at peace of doing it or not? this is the answer of your Istikharah.

Also, nothing prevents you after having made the Salat Istikharah to seek the advice of trustworthy people, then you make your final decision.

Finally, it is also important to note how are the events unfolding regarding the matter; if you see that the situation is getting harder and harder  then it might be a sign that you should not pursue the matter any further. If in the contrary you note that the matters are getting easier etc, then it is a good sign that you are heading towards the right decision.

The Story of Qaroon (Qarun) قارون and some lessons to learn

The Holy Quran is full of stories for us to ponder upon. We must know that the stories that Allah Has put in His Quran are not just mere stories to read, but rather stories are for us to think deeply about, ponder upon, and take the relevant lessons.
One of the stories related in the Quran is about Qaroon (Qarun, قارون, Coré in French). He was a man of great wealth, but his wealth did not help him much and he went into misguidance. He lived at the time of Prophet Mussa (AS) and was among the people of Mussa. Certainly, one of the lessons we can retain is that the people we see full of wealth today are not necessarily the ones agreed by Allah. It also shows us that Allah can give a lot to a person who is Kaafir, but this is not because He Loves him, but rather because He Hates him.

Along with Pharaoh, Qarun is mentioned among those who were destroyed at the time of Musa.

The Qur'an informs us that Qarun was the owner of great possessions Egypt despite being a descendant of the Israelite tribe. The following verse indicates that Qarun opposed Musa together with Pharaoh:

We sent Musa with Our Signs and clear authority to Pharaoh, Haman and Qarun. But they said, "A lying magician." (Qur'an, 40: 23-24)

It is noteworthy that Qarun, who was with Pharaoh, was also having a great treasure:

Qarun was one of the people of Musa but he lorded it over them. We gave him treasures, the keys alone to which were a heavy weight for a party of strong men… (Qur'an, 28: 76)

The great fortune and status Qarun possessed in Egypt, due to his closeness to Pharaoh, made him arrogant and insolent towards his own people. He refused to accept Musa's message, and boasted about his possessions to make the children of Israel feel attachment to the life of this world. In fact, his great fortune and status became the envy of some of the people from Musa's tribe. Allah relates the arrogance of Qarun and the envy those of poor faith among the children of Israel felt for him:

He went out among his people in his finery. Those who desired the life of the world said, "Oh! If only we had the same as Qarun has been given! What immense good fortune he possesses." (Qur'an, 28: 79)

The true believers among the children of Israel never felt inclined towards Qarun. On the contrary, they comprehended the pitiful situation he was in, and warned him:

…When his people said to him, "Do not gloat. Allah does not love people who gloat. Seek the abode of the hereafter with what Allah has given you, without forgetting your portion of the world. And do good as Allah has been good to you. And do not seek to cause corruption in the earth. Allah does not love corrupters." (Qur'an, 28: 76-77)

These same people of faith gave advise to the members of their own tribe who were inclined to Qarun, and warned them to retain the nobility of a believer in their conduct, and never to prefer the temporary pleasures of this world over the mercy of Allah:

...Those who desired the life of the world said, "Oh! If only we had the same as Qarun has been given! What immense good fortune he possesses." But those who had been given knowledge said, "Woe to you! Allah's reward is better for those who believe and act rightly. But only the steadfast will obtain it." (Qur'an, 28: 79-80)

The main reason why Qarun went astray was his belief that he was possessed with "knowledge." In other words, he had the boastful attitude that he was superior to other people.

He said, "I have only been given it because of knowledge I have." Did he not know that before him Allah had destroyed generations with far greater strength than his and far more possessions? The evildoers will not be questioned about their sins. (Qur'an, 28: 78)

Nevertheless, in the end, Qarun's arrogance brought him nothing but harm. He brought great torment upon himself by being ungrateful to Allah, and arrogantly believing that all his possessions were earned of his own accord. Qarun finally came to realize that he was a feeble and helpless servant of Allah, when his possessions, which had made him so boastful, were completely destroyed by Allah:

We caused the earth to swallow up both him and his house. There was no group to come to his aid against Allah, and he was not someone who is helped. (Qur'an, 28: 81)

What befell Qarun was a warning, and an event from which those around him, as well as succeeding generations, were to draw lessons from.

Those who sympathized with him immediately realized that what they had desired so dearly was actually temporary and ultimately worthless. They recognized that those who boast of their possessions and wealth can never attain salvation, and that they will eventually have to give account for their deeds:

Those who had longed to take his place the day before woke up saying, "Allah expands the provision of any of His servants He wills or restricts it. If Allah had not shown great kindness to us, we would have been swallowed up as well. Ah! Truly the unbelievers are not successful." (Qur'an, 28: 82)

Ultimately, the prepared end for Pharaoh and Haman, was the same met by Qarun:

And Qarun and Pharaoh and Haman—Musa came with the Clear Signs to them, but they were arrogant on the earth. They could not outstrip Us. (Qur'an, 29: 39)

The story of Qarun clearly illustrates for us that Allah does not bestow his mercy on those who are arrogant because of their wealth and possessions, and who consider themselves to be wiser or more knowledgeable than others. In the Qur'an, Allah also gives us examples from other peoples of the past. Many civilizations of the past had attained great success and material wealth. Yet, all these civilizations were obliterated from the face of the earth. Allah took back the souls of these people, who had thought themselves to be the rulers of the earth, and reduced their glorious palaces to ruins:

How many wrongdoing cities We destroyed, and now all their roofs and walls are fallen in; how many abandoned wells and stuccoed palaces! (Qur'an, 22: 45)

There is another lesson the story of Qarun teaches us: not to be taken by the allure of the temporary riches of this world and of those who possess them. The ones a believer should be inclined to are those who withstand hardships in the way of Allah, those who spend their possessions, and live for the cause of Allah, and those men of faith and wisdom, whose hearts are full of love for Allah. As the Prophet Muhammad (S) said "Allah does not look at your forms and possessions, but He looks at your hearts and your deeds." (Muslim)

Those who appear to lead a luxuriant and prosperous life, actually live in spiritual deprivation. Each day drift these people into eternal torment in hell. Allah indicates this situation as follows:

Do not let their wealth and children impress you. Allah merely wants to punish them by them during their life in the world and for them to expire while they are unbelievers. (Qur'an, 9: 55)

Possessions should not be desired for pleasure and ostentation only. We need to keep in mind that Allah puts humans to test by their possessions as well. These possessions bring enjoyment to people as long as they are used to earn the good pleasure of Allah. Qarun, for instance, ended up in misery, despite his measureless wealth. The case of Qarun is indeed a warning for all generations, both past and present.

Ref: Harunyahia.com. Book of Prophet Musa.

How long is the "Day Of Judgment"?

How long is the "day" of Judgement day?

This was anwswered by Allah in His Holy Quran, in Surat Al Maaraj:

"سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ-1-"

“A questioner asked concerning a torment about to befall

"لِّلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ-2-"

Upon the disbelievers, which none can avert,

"مِّنَ ٱللَّهِ ذِي ٱلْمَعَارِجِ-3-"

From Allaah, the Lord of the ways of ascent.

"تَعْرُجُ ٱلْمَلاَئِكَةُ وَٱلرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ-4-"

The angels and the Rooh [Jibreel (Gabriel)] ascend to Him in a Day the measure whereof is fifty thousand years”

[Al-Ma’aarij 70:1-4]

i.e., this torment will befall the disbelievers on a day the length of which is equal to fifty thousand years.  the Last Day is one Day, and it will be hard for the kaafirs but easy for the believers

So, this day will be equivalent to 50,000 years of our measure.

Have you ever wondered what would your whole life be equivalent compared to the Judgment day?

Let  us do some simple maths:

If we assume that 50,000 years (earth time) = 24 hours (akheera time)

Then if you lived 100 years (eath time), that would be equal to 0.048hrs = 2.88mn !!!

So, Subhane Allah, if a person was to live 100 years on earth, these 100 years on earth would just look like 2.88mn on the judgement day. This is just about as how much it took you to read this page.

This is why we better understand the meaning of the ayah:

"وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُقْسِمُ ٱلْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ كَذَلِكَ كَانُواْ يُؤْفَكُونَ"

"And the Day when the Last Hour is established, the evildoers will swear they did not stay (in the world) for more than an hour. They used to turn back (from truth) in the same manner (in the world as well)." [Al-Room 30:55]

May Allah Guide us to make the most use of our time during this very short life, and Grant us his Mercy on the Judgment day.