There was a companion by the name of Handhala (radi Allahu ‘anhu, may Allah be pleased with him) who once contemplated the state of his iman (faith). After much reflection, he deemed himself to be a hypocrite. He was met with shock when he discussed his thoughts with Abu Bakr As-Siddiq (radi Allahu ‘anhu), but when he explained his reasoning, Abu Bakr (R) expressed that he indeed felt the same way.
Handhala (R) said to Abu Bakr (R):
“When we are in the company of Allah’s Messenger (ﷺ), we ponder over Hell-Fire and Paradise as if we are seeing them with our very eyes, and when we are away from Allah’s Messenger (ﷺ), we attend to our wives, our children, our business; most of these things (pertaining to Afterlife) slip out of our minds.”1
The beauty of our tradition is knowing that even though the companions of the Prophet (ﷺ) were the best of generations, they were human and often dealt with similar challenges to the ones we deal with today. Their ability to navigate through life’s obstacles by adhering to the prophetic model and consistently emulating the footsteps of our Prophet (ﷺ) distinguished them.
What do we do when we feel an iman high but eventually return to our default spiritual state? Can a Muslim adequately balance their worldly affairs and preparing for the eternal afterlife? What advice did the Prophet (ﷺ) give Handhala (R), and how can we use those concise and encouraging words as a map for the journey ahead?
A Balanced Nation
It is through the lives and examples of His prophets, that Allah (ﷻ) gave us the guidance to navigate the events we encounter in this life, whether good or bad. We are from the nation of the final Prophet sent to mankind, Muhammed (ﷺ), and Allah (ﷻ) describes us with a unique characteristic. He says:
وَكَذَٰلِكَ جَعَلْنَـٰكُمْ أُمَّةًۭ وَسَطًۭا
“Thus We have made you a balanced nation…”2
The word ‘wasata’ that Allah (ﷻ) uses to describe this blessed nation has an array of beautiful meanings. One meaning is of a community that is balanced and just. Balanced in all aspects of life, even to the degree that we are taught to not pick favorites amongst our children3. Truly embodying this characteristic requires a lot of self-reflection as well as having a mind that is Akhira-centric, keeping the Afterlife (Akhira) in focus.
Our perspective on life, ability to shift mindsets, and willingness to embrace change determine how we navigate the rest of the way. Let’s start by examining the pedestal we place the worldly life on in comparison to the Afterlife. Have we exerted the correct amount of effort with regards to each life based on its ordained value?
Allah (ﷻ) says:
وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا فِى ٱلْـَٔاخِرَةِ إِلَّا مَتَـٰعٌۭ
“…while the worldly life is not, compared to the Hereafter, except [brief] enjoyment.” 4
وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا لَعِبٌۭ وَلَهْوٌۭ ۖ وَلَلدَّارُ ٱلْـَٔاخِرَةُ خَيْرٌۭ لِّلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ
“And the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah, so will you not reason?”5
Despite this world not being our final destination, there are still many instances of happiness, love, and laughter for the time being. The possibility of a joyous life can surely be attained by the believer as they strive to make it back home. But Allah (ﷻ) describes this world as ‘play’ and ‘amusement’, which speaks to how easy it is to lose our focus on the importance of the next life.
Allah (ﷻ) says:
وَٱلَّذِينَ جَـٰهَدُوا۟ فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلْمُحْسِنِينَ
And those who strive for Us – We will surely guide them to Our ways. And indeed, Allah is with the doers of good.6
Developing an Akhira-centric mindset
What does it mean to be Akhira-centric?
The companions had an Akhira-centric mindset. An individual with an Akhira-centric mindset invests in both worlds but strives for greater in the next. As a result, they place much more time and energy into preparing for it.
Such an individual understands that this life and the next are not equal in value, and therefore chooses to live their life accordingly. An Akhira-centric mindset is balanced and just in its approach to both worlds and gives each its fair share based on the value that each has to offer, never falling into any extreme.
Allah (ﷻ) mentions his disapproval of a group who used to only make duaa asking for blessings that pertain to this temporary life while neglecting to ask for goodness and salvation in the Afterlife.
فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا وَمَا لَهُۥ فِى ٱلْـَٔاخِرَةِ مِنْ خَلَـٰقٍۢ
وَمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةًۭ وَفِى ٱلْـَٔاخِرَةِ حَسَنَةًۭ وَقِنَا عَذَابَ ٱلنَّارِ
أُو۟لَـٰٓئِكَ لَهُمْ نَصِيبٌۭ مِّمَّا كَسَبُوا۟ ۚ وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ
“And among the people is he who says, ’Our Lord, give us in this world,’ and he will have in the Hereafter no share. But among them is he who says, ‘Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.’ Those will have a share of what they have earned, and Allah is swift in account.” 7
We understand from these powerful verses that it is incumbent upon us to evaluate the central focus of our supplications and be wary of invariably raising our hands to only ask about this life, devoid of mindfulness for the eternal home which Allah (ﷻ) created us for.
An Akhirah-centric mindset changes the most mundane lifestyles into lives filled with purpose and immense reward. Take, for example, someone who works 9 to 5 and is raising a family. It is quite easy for decades of their life to vanish before their eyes, without much work being channeled towards the Akhirah whether it’s due to being preoccupied with family and work or the stress of this life. But, if this person shifted how they mentally and spiritually approached their daily routine, they could easily increase the investment towards the next life, as the years pass by in this one.
How exactly is this possible? What do people with an Akhirah-centric mindset do differently? Two foundational pillars that can shape this mindset: having sincere intentions and finding opportunities to do good.
Though the opportunities to perform good deeds are extremely vast, their implementation may seem impractical in our day-to-day lives. An example of this can be seen when the Prophet (ﷺ) instructed the companions to aid their brother whether he was the oppressed or the oppressor. They sought clarification because while it made sense that one should help their brother who was oppressed, they were unsure how extending that help to the oppressor fit into the equation. The Prophet (ﷺ) explained, “By preventing him from oppressing others.”8
As per the famous hadith9, we know that actions are judged based on their intentions. With the right intentions, any job we have, as long as it is permissible, can become a means of reward. If we approach it from the perspective that we are acquiring a halal income to provide for our families, for example, the reward can become immeasurable. All it requires is for one to look into their heart and identify their ‘why’. Why am I doing this action? The primary reason should be for the sake of Allah, while our secondary reason(s) should be for other purposes.
Shaytan will distance the reality of the next life from us by making us view our occupation of this world and eventual voyage through the next as two separate entities. Hence, we are ridden with guilt and confusion when we engage in actions dedicated to this world assuming they don’t apply to the next. For example, we view going to school and attaining a degree as a worldly effort, while going to the mosque to be an effort for the afterlife. When these efforts are divided, it can keep one from viewing how their “worldly” efforts are also opportunities to reach Allah (ﷻ).
The truth is that both worlds are intertwined and interdependent in many ways. We know that the life we live here determines how we live in the next world. We also know that consistent good actions, no matter how small, are the most beloved to Allah (ﷻ)10.
Advice to Handhala (radi Allahu ‘anhu)
Living a life dedicated to the Akhira while balancing the Dunya is not an easy task. We are bound to sin and our iman will not always be at its pinnacle. That’s why the Prophet (ﷺ) informed Handhala (radi Allahu ‘anhu),
يَا حَنْظَلَةُ سَاعَةً وَسَاعَةً وَلَوْ كَانَتْ تَكُونُ قُلُوبُكُمْ كَمَا تَكُونُ عِنْدَ الذِّكْرِ لَصَافَحَتْكُمُ الْمَلاَئِكَةُ حَتَّى تُسَلِّمَ عَلَيْكُمْ فِي الطُّرُقِ
“Handhala, there is a time for worldly affairs and a time for (worship and devotion), and if your state of mind is always the same as it is at the time of remembrance of Allah, the Angels would shake hands with you and would greet you on the path by saying: As-Salamu-Alaikum.” 11
Handhala (radi Allahu ‘anhu) was worried that the fluctuations in his spiritual state were a sign of hypocrisy, and Prophet’s (ﷺ) response was to negate his doubt and to encourage him to continue his efforts with balance. We were not created to be angels with unwavering iman, nor were we put on this earth to be monks, worshiping indefinitely till our death.
There is a time for everything. No doubt attending a weekend seminar that reminds us of Allah (ﷻ) is one of the best feelings, but the weekend will eventually come to an end, and we are faced with the challenge of incorporating the lessons into our daily routine. The dedicated and consistent changes we apply in our daily routine to increase our iman, rectify our intentions, and move closer to Allah (ﷻ) is where the difference lies. These adjustments will serve as a testament that the courses and seminars were not taken in vain and that we truly benefited from them as we strive to develop an Akhira-centric mindset.
وَٱبْتَغِ فِيمَآ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلْـَٔاخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا ۖ وَأَحْسِن كَمَآ أَحْسَنَ ٱللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ ٱلْفَسَادَ فِى ٱلْأَرْضِ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُفْسِدِينَ
“But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters.” 12
An important way to fuel an Akhira-centric mindset is to adhere to the prophetic model. As believers, we have been given the opportunity to gain the love of Allah (ﷻ) and attain eternal bliss in the afterlife by following the Sunnah of the Prophet (ﷺ). The Prophet (ﷺ) was balanced in his lifestyle. When he was approached by companions who wanted to refrain from getting married, sleeping at night (to worship), and fast everyday of the year13, all to increase their piety and good deeds, the Prophet (ﷺ) made it a point that even though he is the most pious of them all, he still does not fast every day, he gets married and enjoys a family life, and he rests for a part of the night thus perfectly demonstrating the balance we should all aim to emulate. Seeking knowledge regarding our beautiful tradition and learning how to authentically integrate good deeds in our life is the first step to finding balance and inner peace.
Allah (ﷻ) says:
قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ
“Say, [O Muḥammad], ‘If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.’” 14
The Sunnah of the Prophet (ﷺ) is in its nature simple, beautiful, and admirable. Shaytaan may sometimes attempt to deceive us and paint an image of difficulty around the Sunnah, but we know that Allah (ﷻ) rewards all our efforts, from smiling when greeting others to sponsoring an orphan, and that He is capable of making this path easier for us if we approach it with sincerity.
يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ ٱلَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ
“Allah wants to make clear to you [the lawful from the unlawful] and guide you to the [good] practices of those before you and to accept your repentance. And Allah is Knowing and Wise.”15
Conclusion
We must carry ourselves in this world knowing that our souls were made in heaven and belong there, and we should not seek anything less than that. The primary way to do that is to recognize that this world and the next are not equal in value, and though we should strive and ask Allah (ﷻ) for the best in both, our primary efforts and focus should always be geared towards the next. That can be achieved by being purposeful with our everyday duties by keeping Allah (ﷻ) in mind and putting our best foot forward. It is not perfection that Allah (ﷻ) wants from us, but rather, He (ﷻ) wants us to try our best. That is why when we go back to heaven, inshaAllah (God willing), Allah (ﷻ) will say:
إِنَّ هَـٰذَا كَانَ لَكُمْ جَزَآءًۭ وَكَانَ سَعْيُكُم مَّشْكُورًا
“[And it will be said], ‘Indeed, this is for you a reward, and your effort has been appreciated.’”16
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1. Sahih Muslim 2750a – The Book of Repentance. https://sunnah.com/muslim:2750a
2. Qur’an 2:143
3. Sunan An Nasa’i 3673 – The Book of Presents. It was narrated from An-Nu’man bin Bashir that his father brought him to the Messenger of Allah and said: “I have given my son a slave of mine as a present.” The Messenger of Allah said: “Have you given a present to all of your children?” He said: “No.” The Messenger of Allah said: “Then take (your present) back.” https://sunnah.com/nasai:3673
4. Qur’an 13:26
5. Qur’an 6:32
6. Qur’an 29:69
7. Quran 2:200-202
8. Sahih al-Bukhari 2444 – Book of Oppressions. Allah’s Messenger (ﷺ) said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Messenger (ﷺ)! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet (ﷺ) said, “By preventing him from oppressing others.” https://sunnah.com/bukhari:2444
9. Sunan abi Dawud 2201 – Book of Talaq. ‘Umar bin Al Khattab reported the Apostle of Allah (ﷺ) as saying “Actions are to be judged only by intentions and a man will have only what he intended. When one’s emigration is to Allah and His Apostle, his emigration is to Allah and His Apostle but his emigration is to a worldly end at which he aims or to a woman whom he marries , his emigration is to that for which he emigrated. https://sunnah.com/abudawud:2201
10. Sahih al-Bukhari 6464 – To Make the Heart Tender. https://sunnah.com/bukhari:6464
11. Sahih Muslim 2750b – The Book of Repentance. https://sunnah.com/muslim:2750b
12. Quran 28:77
13. Sahih al-Bukhari 5063 – Wedlock, Marriage. Narrated Anas bin Malik: A group of three men came to the houses of the wives of the Prophet (ﷺ) asking how the Prophet (ﷺ) worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said, “Where are we from the Prophet (ﷺ) as his past and future sins have been forgiven.” Then one of them said, “I will offer the prayer throughout the night forever.” The other said, “I will fast throughout the year and will not break my fast.” The third said, “I will keep away from the women and will not marry forever.” Allah’s Messenger (ﷺ) came to them and said, “Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion, is not from me (not one of my followers). https://sunnah.com/bukhari/67
14. Quran, 3:31
15. Quran, 4:22
16. Quran, 76:22
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