The Pillars of Gratitude – by Shaykh Sāleh al Fawzān [Video|Ar-En Subtitles]

The Pillars of Gratitude – by Shaykh Sāleh al Fawzān [Video|Ar-En Subtitles] [8 min]

Gratitude – Shukr – Thanking

Shaykh Saalih Fawzaan

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‘I Visited a Youth Who Was Afflicted With Quadriplegia’ – by Shaykh ‘Abdurrazzāq al Badr [Video|Ar-En Subtitles]

‘I Visited a Youth Who Was Afflicted With Quadriplegia’ – by Shaykh ‘Abdurrazzāq al Badr [3 min]

Gratitude (Shukr):

[Shaykh ‘Abdurrazzāq al Badr حفظه الله]

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Whoever finds good, let him thank Allah, and whoever finds other than that, let him blame only himself – Ibn Rajab al-Ḥanbalī

Ibn Rajab al-Ḥanbalī’s book, “Jāmi’ al-‘Ulūm wal-Ḥikam,” is an explanation of the forty-two famous ḥadīth collected by Imām an-Nawawī.  In this article, last part of the  twenty-fourth ḥadīth of that book explained.

The Explanation of:

فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلا يَلُوْمَنَّ إِلاّ نَفْسَهُ

“… So whoever finds good, let him thank Allah, and whoever finds other than that, let him blame only himself.”

This indicates that anything good is from Allah as a favor from himself to his worshipper even though the latter may not actually deserve it. And anything evil is from the children of Adam, from following their inclinations and desires as Allah ( عَزَّ وَجَلَّ ) says:

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ

What comes to you of good is from Allah, but what comes to you of evil is from yourself. [Sūrah al-Nisā, 4:79]

‘Alī ( رَضِيَ اللهُ عَنْهُ ) once said, “A worshipper should hope from none but Allah and should fear nothing but his own sins.”

When Allah wants prosperity and guidance for someone, he facilitates a way for the individual to obey him, and this is a favor from Allah. But when Allah abandons someone, he entrusts all affairs of the person to the individual himself; Allah renounces the person by removing all connections between himself and the individual. So Satan is then able to deceive such a person so that he becomes negligent of remembering Allah. He follows his own inclinations and desires and consequently his affairs are lost and forsaken. All the while, this is still fair and just from Allah because the evidence has already been established upon the individual by the revelation of the Qur’aan and the sending of the messenger. So there is no excuse before Allah for any of mankind after the sending of the messengers.

If what is meant by “So whoever finds good” is whoever finds good in this life, then such a person is obliged to thank Allah, especially for the good reward of one’s good deeds that may be hastened in this life as Allah says:

مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ

Whoever does righteousness, whether male or female, while he is a believer, we will surely cause him to live a good life. And we will surely give such individuals their reward according to the best of what they used to do. [Sūrah al-Naḥl, 16:97]

And (upon the understanding above) such a person would be obliged to blame himself for the negative consequences he may experience in the worldly life for the bad deeds he committed as Allah says:

وَلَنُذِيقَنَّهُم مِّنَ الْعَذَابِ الأَدْنَى دُونَ الْعَذَابِ الأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ

And we will surely let them taste the nearer punishment short of the greater punishment that perhaps they will repent. [Sūrah al-Sajdah, 32:21]

So for a true believer, when he is afflicted with any hardship in life, he looks inward, holding himself responsible. This in turn encourages him to return back to Allah with repentance and asking for forgiveness.

On the other hand, if what is meant by “So whoever finds good…whoever finds other than that” is in the hereafter, then this may be a way of Allah informing that those who find good in the hereafter will thank and praise Allah for that, and those who find otherwise should blame only themselves although at such a time blaming will be of no use. And this is an Arabic linguistic form in which the text is that of a command yet the meaning is actually to inform of a future event just as is the case with the ḥadīth in which the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) said:

مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنْ النَّارِ

Whoever intentionally lies against me, let him occupy his seat in the fire.

[This ḥadīth is mutawātir, meaning that it has been narrated by so many different chains of narrators that it is considered authentic. See for example ḥadīth no.1841 of “Ṣaḥīḥ Sunan al-Tirmidhī” by al-Albānī]

Meaning: Whoever lies against me will indeed occupy his seat in the Hellfire. [The text is in the form of a command but is a way of informing of a future occurrence.]

Allah has also informed us that the people of Paradise will thank Allah for that which he provides them of his bounty; he says:

وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ تَجْرِي مِن تَحْتِهِمُ الأَنْهَارُ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلا أَنْ هَدَانَا اللَّهُ

And we will have removed whatever is within their breasts of resentment, (while) flowing beneath them are rivers. And they will say, “Praise to Allah who has guided us to this, and we would never have been guided if Allah had not guided us.” [Sūrah al-‘Arāf, 7:43]

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ.

And they will say, “Praise to Allah who has fulfilled his promise to us and has made us inherit the earth (so) we may settle in Paradise wherever we will.” [Sūrah al-Zumar, 39:74]

And he ( تَعَالَى ) says:

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ  الَّذِي أَحَلَّنَا دَارَ الْمُقَامَةِ مِن فَضْلِهِ لا يَمَسُّنَا فِيهَا نَصَبٌ وَلا يَمَسُّنَا فِيهَا لُغُوبٌ

And they will say, “Praise to Allah who has removed from us sorrow. Indeed, our lord is forgiving and appreciative – he who has settled us in the home of duration out of his bounty. There touches us therein no fatigue, and there touches us therein no weariness (of mind).” [Sūrah al-Fāṭir, 35:34-35]

As for the people of the fire, Allah informs us they will be blaming themselves, disgusted with and hating of their own souls. Allah ( تَعَالَى ) says:

وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلا تَلُومُونِي وَلُومُوا أَنفُسَكُم

And Satan will say when the matter has been concluded, “Indeed, Allah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you and you responded to me. So do not blame me, but blame yourselves.” [Sūrah Ibrāhīm, 14:22]

And Allah says:

إِنَّ الَّذِينَ كَفَرُوا يُنَادَوْنَ لَمَقْتُ اللَّهِ أَكْبَرُ مِن مَّقْتِكُمْ أَنفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الإِيمَاَانِ فَتَكْفُرُونَ

Indeed, those who disbelieve will be addressed (in Hell), “The hatred of Allah was (even) greater than your hatred of yourselves when you were invited to faith, but you refused.” [Sūrah Ghāfir, 40:10]

The righteous predecessors used to strive in doing good deeds, fearing the time when deeds will come to an end and they may then blame themselves for their shortcomings.

It was once said to Masrūq, “If only you would ease up with some of your worship in which you exert yourself.” He replied, “By Allah, even if he came to me and told me he would not punish me, I would exert myself in worship (of him).” He was asked, “Why is that?” to which he said: So that my own soul would pardon me if it entered the fire and so I would not have to blame it. Has there not come to you the statement of Allah:

وَلا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

And I swear by the self-reproaching soul.[Sūrah al-Qiyāmah, 75:2]

They will blame and reproach themselves when they reach Hell. When the angels of punishment embrace them and stand between them and what they desire, when their hopes are cut off, and when mercy is withheld from them, every one of them will begin blaming and reproaching his own soul.

Muṭraf Ibn ‘Abdullah used to say:

Exert yourself in doing good deeds. If the decision is as we hope for—the mercy of Allah and his forgiveness—then for us will be levels (in Paradise). And if the decision is severe as we fear and of which we are cautious, let us not then say:

رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ

“Our Lord, remove us; we will do righteousness other than what we used to do.” [Sūrah Fāṭir, 35:37]

We will then say, “We did deeds but they did not benefit us.”

Posted from the article : The Forbiddance of Oppression –  Ibn Rajab al-Ḥanbalī rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

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Be Grateful for What You Have! – Dawud Adib [Audio|En]


[Souncloud Audio Link]

Sahih Bukhari Volume 4, Book 55, Number 583:

.. After Ishmael’s mother had died, Abraham came after Ishmael’s marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael’s wife about him, she replied, ‘He has gone in search of our livelihood.’ Then he asked her about their way of living and their condition, and she replied, ‘We are living in misery; we are living in hardship and destitution,’ complaining to him. He said, ‘When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).’ When Ishmael came, he seemed to have felt something unusual, so he asked his wife, ‘Has anyone visited you?’ She replied, ‘Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.’ On that Ishmael said, ‘Did he advise you anything?’ She replied, ‘Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.’ Ishmael said, ‘It was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum).

Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael’s wife and asked her about Ishmael. She said, ‘He has gone in search of our livelihood.’ Abraham asked her, ‘How are you getting on?’ asking her about their sustenance and living. She replied, ‘We are prosperous and well-off (i.e. we have everything in abundance).’ Then she thanked Allah’ Abraham said, ‘What kind of food do you eat?’ She said. ‘Meat.’ He said, ‘What do you drink?’ She said, ‘Water.” He said, “O Allah! Bless their meat and water.” The Prophet added, “At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.” The Prophet added, “If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca.” The Prophet added,” Then Abraham said Ishmael’s wife, “When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.’ When Ishmael came back, he asked his wife, ‘Did anyone call on you?’ She replied, ‘Yes, a good-looking old man came to me,’ so she praised him and added. ‘He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ishmael asked her, ‘Did he give you any piece of advice?’ She said, ‘Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.’ On that Ishmael said, ‘It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.’ []

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“If you give thanks, We will increase you” – Explained by Shaykh Muhammad Al-Wassãbi

Ash-Shukr (Giving thanks) : Not giving shukr decreases one’s good deeds, if you give thanks to Allaah, Allaah will increase you and Allaah does not go back on a promise. Always make your tongue used to giving thanks to Allaah, even a little. ‘Do work, O family of Daawood with thanks, and few of my servants are thankful.

The fifth door is Ash-Shukr (Giving thanks) : ‘And when your Lord proclaimed that if you give thanks, I would increase you and if you deny the blessings then verily My torment is severe. ‘

Where is Ash-Shukr these days as Allaah (subhana wa ta’ala) says. You have a 100 Riyals, you gave thanks to Allaah without saying ‘what is this, it is just a little bit, this is not enough’. The people they have and they have and you didn’t say this. You leave the speech of the ignorant people. Give thanks to your Lord for a quarter of a Riyal and give thanks to your Lord for the excrement of the feces. If it wasn’t for Allaah it wouldn’t come out. Yes by Allaah the excretion is a very big Ni’maah. If it didn’t come out you would have been befallen by poison and death. Don’t say I don’t have. Has Allaah given me and the people who have and have and have and then they make it hard and then you forget what Allaah gave you of blessings. Don’t you know that giving shukr is a means of increasing your rizq and not giving shukr is a means of decreasing of sustenance.

The Sheikh reiterates : ‘If you give thanks, We will increase you.’  for e.g, If you give thanks to Allaah for a 100/- Allaah increases for you upon it and then it becomes 500/-. If you give thanks to Allaah for 500/- Allaah increases it for you and then it becomes a 1000/-. And the more you give thanks the more Allaah increases you. Allaah does not go back on a promise.

There has to be Shukr and Hamd, giving praise and Sana’a (giving praises of Allaah subhana wa ta’ala) and Eemaan that it is Allaah who provided it for you. Allaah is the One Who provides and He is the One who gives life. He is the One Who gives death and He is the One who does everything (subhana wa ta’ala) and as for the people then they are weak.

‘O mankind it is you who stands in need of Allaah but Allaah is rich and free of all needs. If He wished He could destroy you and bring another creation and that is not at all hard upon Allaah.

The people all of them are fuqaraahu ilallaah. They are poor people with regards to Allaah so don’t look at their pockets. Look to Allaah. Look to the treasures of Allaah.

‘For Allaah is the treasures of the heavens and the earth. However, the hypocrites do not understand this. The munaafiqun, the hypocrites they always believe and have faith in the material things and as for the unseen things, then they don’t believe. Only in material things 1+1 = 2. Something material, tangible, calculated. Faith in the unseen – this is not present with him. This is present with the believers. For this Allaah said about the Munaafiqeen : They say, ‘Spend not on those who are around Allah’s Messenger until they desert him. They said make it hard for them with regards to charity and donation until they leave from Muhammad and were finished from Islaam and its people.’

They are the ones who said that : don’t spend on the Messenger – the people that are around the Messenger of Allaah until they leave from him. So Allaah said refuting them : “And for Allaah are the treasures of the Heavens and the earth. However, the hypocrites they understand not”. So beware of being from the Munaafiqeen that don’t understand the Book and the Sunnah and the ones that don’t believe except in material things. They don’t have eemaan in the unseen, untangible things and pursue the Deen of Allaah, and learn the Book and the Sunnah, and act upon it and spread it to the people because Allaah says : We have neglected nothing in the Book, everything is present in the Book of Allaah and in the Sunnah of the Messenger .

We have now 5 ways. So shukr — always make your tongue accustomed to Shukr of Allaah, upon His blessings even if it is a little. Because it is something enormous with Allaah. First of all you are ordered to give Shukr. Then He mentions the ayah :

Do work, O family of Daawood with thanks, and few of my servants are thankful So you have to thank Allaah.’

It is a saying of the Prophet : ‘So you have to thank Allaah. Whoever doesn’t thank People doesn’t thank Allaah. ‘It is also in the hadith that whoever has helped you : say Jazaak Allaahu khaira. Don’t’ say : what has he given me? Such and such…this is nothing. By Allaah this is a catastrophe for the one that doesn’t accustom himself to giving shukr i.e he doesn’t have except denial of the favours of Allaah and His creation. You should do the contrary, accustom yourself to giving thanks and be from the thankful people. And Allaah (azzawajal) said :

And indeed it has been revealed to you as it was to those before you, if you make shirk then all your deeds will be in vain. And you will certainly be among the losers. Nay, but worship Allaah and be among the grateful. Be from the grateful. Give thanks to Him for everything.

Do you not see that if Allaah did not make the sleep for you, what would you do? The rest of the people are asleep and comfortable at night and you don’t have sleep night after night after night. Is it torment or isn’t it? It is ni’maah, the blessing of sleep. How much does it equal?

The ni’mah of security, how much does it equal? He mentioned the Surah :

[106] Surah Quraish (The Tribe of Quraish)

(In the Name of Allah, the Most Gracious, the Most Merciful.

(1. For the Ilaf of the Quraysh.)
(2. Their Ilaf caravans, in winter and in summer.)
(3. So, let them worship the Lord of this House.)
(4. Who has fed them against hunger, and has made them safe from fear.)

Al-Aman – security or safety is a ni’mah. You must single Allaah in worship. He Allaah subhana wa ta’ala said : You must worship (Allaah) the Lord of this House (the Ka’bah in Makkah), the One who fed you against hunger and made you safe from fear. You must sacrifice for Allaah alone, you don’t make vows except for Allaah, and you don’t swear except by Allaah and you don’t put your trust except in Allaah and he goes on to mentioning a hadeeth about tawakkal :

In Allaah put your trust if indeed you are believers. Verily Allaah loves those who trust in Allaah. Then upon Allaah let the people put their trust in. Then upon Allaah let the believers put their trust in.

From : Means of Sustenance : Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee
May Allaah reward the sister who Transcribed from the Audio 

How wonderful is the case of a Believer; there is good for him in everything – Dr. Saleh as-Saleh [Short Clip|En]

Abu Yahya Suhaib bin Sinan (May Allah be pleased with him) reported that:The Messenger of Allah (ﷺ) said,

“How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him”.


وعن أبي يحيى صهيب بن سنان رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏ “‏عجبا لأمر المؤمن إن أمره كله له خير، وليس ذلك لأحد إلا للمؤمن ‏:‏ إن أصابته سراء شكر فكان خيراً له، وإن أصابته ضراء صبر فكان خيراً له‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 27

Source: Dar-us-salam english publication

Audio Source : 29- Riyaadus Saaliheen – 26 to 28 – Everything Is Good For a Believer – Saleh-As-Saleh ( from 9.58 to 24:21)

Hadeeth – An Nawawi Riyadus us Saliheen

In The Midst Of Their Enjoyment They Were Plunged Into Destruction – Shaykh Muhammad ‘Awaaji al-Muhjari

In The Midst Of Their Enjoyment They Were Plunged Into Destruction

Bismillah wa -Alhamdulillah wa Salaatu wa Salaam ‘alaa Rasulillah ‘amma ba’d

The Noble Shaykh Muhammad ‘Awaaji al-Madkhalee (May Allah Preserve Him) from the mashaayikh of Jeezan, Saudi Arabia delivered a LIVE tele-lecture with Muwahhideen Publications on Saturday 13th September 2014. The Shaykh is a student of Shaykh Ahmad an-Najmi (rahimahullah) andShaykh Zayd al-Madkhalee. He is a teacher at the Salafi Institute in Jeezan, and is recommended by Shaykh Fawaaz al-Madkhalee, Shaykh Zayd al-Madkhalee and others.

This lecture event was translated LIVE into English.

• This lecture is based on the aayaah:

“So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows.” [al-An’aam 6:44]

• When the people of Eemaan hear this verse their skin trembles out of fear because they are living and enjoying the blessings of Allah and they do not know if they have truly thanked Allah for those blessings. So we fear that this aayah might apply to us for not giving thanks for those blessings bestowed upon us.

Istidraaj refers to when Allah continuously bestows blessings upon a person in order to lead them further into sins due to them not being thankful. Allah performs this action to whomever He wants, whenever He wants and the worse type is that which incurs Allah’s anger. This is when the person does something to incur the anger of Allah, despite the fact that He is the One Who brought him to life and He is the One who will cause him to die.

• The greatest type of Istidraaj is a person falling into shirk, which is without doubt the greatest of all sins. Allah continuously pours out blessings upon His servant to the extent that he cannot enumerate them, yet he takes these blessings and uses them for the purpose of other than pleasing Allah.

“So, when they forgot (the warning) with which they had been reminded” – evidence that Allah has established the burden of proof and clarified the message to the creation but some were caused to forget the message due to their own sins.

Allah punishes His servant with whatever He wishes and He has a great wisdom in doing that. The greatest punishment is causing the heart of the servant to be negligent and forgetful of the remembrance of its Lord. Allahpours out His blessings upon His servants and despite that many of them are forgetful of these blessings and they do not remember their Lord so they live in a state of heedlessness, just like an animal. O my blessed brother, you should know that if a person falls into a state such as this, he has fallen into the greatest and worst type of Istidraaj.

• How does a Muslim know if the blessings he is enjoying is actually Istidraaj? The answer: If a person uses the blessings of Allah to worship and be obedient to Him and to do what is permissible, then he is giving thanks for the blessings of Allah. However, if he uses these blessings for other than worshipping Allah and they distract him from the remembrance of his Lord, then he should know that these blessings are Istidraaj.

• Just as Istidraaj is a punishment that befalls some individuals, it likewise befalls groups of people and can in fact befall the entire Muslim nation. This is the case if they busy themselves with the blessings that they have been given and in doing so they forget their Lord and do not practice the Sunnahof His Messenger (sallAllahu ‘alayhi wa sallam) and they do not practice the Divine Law that Allah has revealed for them to make the source of ruling.Allah says:

“Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe.” [Soorah Hood 11:102]

Allah does not punish these nations, villages and groups of people when they initially start committing these sins. Rather, if they continually engage in sin and fail to command the good and forbid the evil, this is when Allahpunishes them as a group.

Allah informed us about the conditions of the nations of the past and what happened with the Prophets and Messengers He sent. Allah clarified the proofs and showed them the right way and sent to them Prophets and Messengers who came with miracles. But these miracles increased them in nothing but arrogance and turning away from their Lord. Thus, Allah seized them with a painful punishment. This was the case with the people of Nooh, Hood, Saalih, Shu’ayb, Moosaa, Ibraaheem and many other nations to whom Allah sent Prophets and Messengers.

• The Prophet (sallAllahu ‘alayhi wa sallam) clarified that the servant would be in a condition where Allah gives him plenty of time and does not punish him hastily. Rather, He gives him health and well-being and continues to give him an opportunity to repent from his sins and seek forgiveness.

• It is found in a Hadeeth Qudsi that the Prophet (sallAllah ‘alayhi wa sallam) said that Allah said: “I am according to the servant’s opinion of Me. If he mentions me to himself, I will mention him to Myself and if he mentions Me in a gathering, I will mention him in a gathering better than it.”

• In another hadeeth, the Prophet (sallAllahu ‘alayhi wa sallam) said: “Allahextends His Hand out at night in order to accept the repentance of the one who sinned by day. And He extends His Hand out during the day in order to accept the repentance of the one who sinned by night, and He continues to do this until the sun rises from the West.”

Allah (Subhaanahu wa Ta’aalaa) says:

“And nothing prevents men from believing, now when the guidance has come to them, and from asking Forgiveness of their Lord, except that the ways of the ancients be repeated with them (i.e. their destruction decreed by Allah) ,or the torment be brought to them face to face? And We send not the Messengers except as giver of glad tidings and warners. But those who disbelieve, dispute with false argument, in order to refute the truth thereby. And they treat My Aayaat and that with which they are warned, as jest and mockery!”[Soorah al-Kahf 18:55-56]

• The following aayah sums up the topic of Istidraaj and how the people are punished for it:

“And who does more wrong than he who is reminded of the Aayaat of his Lord, but turns away from them forgetting what his hands have sent forth. Truly, We have set veils over their hearts lest they should understand this (the Qur’aan) and in their ears, deafness. And if you (O Muhammad) call them to guidance, even then they will never be guided.” [Soorah al-Kahf 18:57]

• This aayah clarifies that whoever turns away from the remembrance ofAllah will be punished by having a seal placed over his heart such that he will not understand the truth and he will not benefit from his sight or hearing.

“And these towns (population, ‘Aad, Thamood, etc.) We destroyed when they did wrong. And We appointed a fixed time for their destruction.” [Soorah al-Kahf 18:59]

Allah destroyed them only after giving them ample time to repent from their sins, but they did not benefit from this time.

• There is a question I would like you all to pay close attention to, may Allahbless you: Is everyone who commits a sin fallen into Istidraaj of Allah?

• The answer: The human being will fall into sins and no person is safe from falling into sin. However, the sins we commit are not a form of Istidraaj until the person continues doing the sin and fails to repent from it.

• For this reason, Allah commands the human being to repent sincerely because He knows the human beings are going to commit sins. So it is obligatory upon us to fear the punishment of Istidraaj.

Allah says in His Book:

“Did they then feel secure against the Plan of Allah. None feels secure from the Plan of Allah except the people who are the losers.” [Soorah al-A’raaf 7:99]

“Draws near for mankind their reckoning, while they turn away in heedlessness. Comes not unto them an admonition (a chapter of the Qur’aan) from their Lord as a recent revelation but they listen to it while they play, With their hearts occupied (with evil things) those who do wrong, conceal their private counsels, (saying): ‘Is this (Muhammad) more than a human being like you? Will you submit to magic while you see it?’” [Soorah al-Anbiyaa` 21:1-3]

• It is obligatory upon us all to beware of the punishment of Allah and strive against our own selves such that whenever we fall into some sin we hasten to return to Allah and repent to Him. We should frequently make du’aaasking Allah to prevent us from doing anything that will incur His anger.

• If a person is to continually perform righteous deeds and is sincere in doing them only for the Pleasure of Allah and follows the Sunnah of the Messenger (sallAllahu ‘alayhi wa sallam) in doing those deeds and asks his Lord for firmness upon His Deen, Allah will make easy his affair and expand this chest and guide him to all that is good.

• Let us take for example one of the many blessings Allah has given all of us, one of those physical blessings Allah has given us in our bodies. Do we use this blessing in order to obey our Lord such that we give thanks for this blessing as we should or do we use this blessing in order to disobey our Lord?

• This is the blessing of sight. If we use our sight to look at what is around us, we see the roads that we are walking on and we look at what we need to around us to keep ourselves safe, then we have used that blessing properly. And likewise if we guard our sight and lower our gaze from looking at anything Allah has prohibited. If we use our eyes to cry out of fear for Allahand we look at those beautiful things Allah has created and think about their beauty and tie that back to the Power and Omnipotence of our Creator, then and only then have we given thanks for this blessing of sight.

• On the other hand, if we use the blessing of sight to look at things that are prohibited such as looking at women who are not our relatives, looking at the private parts of the Muslims and entering into places that we are not permitted to enter into or looking at prohibited books such as the books of magic and other than that, in this case we have used the blessing of sight for other than what Allah has allowed us to use it for and thus we would be committing a sin. And we should fear in such a situation. We should fear that by using this blessing of sight and looking at things that are prohibited that we are incurring Allah’s anger upon ourselves.

• We ask Allah Al-‘Adheem, Rabbul ‘Arsh al-‘Adheem to make us amongst those who worship Him upon clarity and who implement theSunnah of His Messenger (sallAllahu ‘alayhi wa sallam) and we ask Him not to make us of those who use His blessings to incur His anger by way ofIstidraaj. And we ask Him to grant us life and keep us all upon the Deen ofIslaam and upon the Sunnah of His Messenger as long as we live and to die upon them as well.

• We should not forget our brothers around the world who are being oppressed when we are making du’aa. We should ask Allah to rectify their affairs, to strengthen their weaknesses and to raise from amongst them people who will govern by the rule of Allah in their lands.

• We should spread the Deen of Islaam by our good character, by the good treatment of others and by being patient; this is something that we have been commanded by Allah to do. The Prophet (sallAllahu ‘alayhi wa sallam) said: “By Allah, if Allah guides one man because of you, it would be better for you than the red camel.”

• We should also take a firm position in warning against the errors that take place at the hands of some of those who attribute themselves to Islaam from the deviant sects who are far away from the true teachings of Islaam such as ISIS, Ikhwaan al-Muslimeen, Jamaa’ah at-Tableegh and other than them from the deviant groups. These groups are ruining the reputation of Islaamin the non-Muslims countries. When the non-Muslims see their faulty actions they think that all of the Muslims believe and act as they do.

• Spread the Sunnah of the Prophet (sallAllahu ‘alayhi wa sallam) and teach it to the people and be patient with them and treat the people kindly in order to guide them.

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Wa Billahi Tawfeeq

Wa SallAllahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

Also Read :

Giving Thanks to Allaah Azza wa Jal – Abu Muhammad al Maghribee [Audio|En]

Khutbah on December 13, 2013

It was narrated that ‘Aishah said: When the Messenger of Allah (blessings and peace of Allah be upon him) prayed, he would stand for so long that his feet became swollen. ‘Aishah said: O Messenger of Allah, are you doing this when Allah has forgiven your past and future sins? He said: “O ‘Aishah, should I not be a thankful slave?” 

Narrated by al-Bukhari and Muslim.

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اللّهُـمَّ أَعِـنِّي عَلـى ذِكْـرِكَ وَشُكْـرِك ، وَحُسْـنِ عِبـادَتِـك

Allaahumma a-innee alaa Dhikrika wa shukrikawa husni ibaadatika
O Allah! Help me to remember you, to thank you, and to worship you in the best of manners

[Reference: Abu Dawud 2/86, An-Nasa’i 3/53. See also Al-Albani Sahih Abu Dawud 1 /284]


Praise and Thank Allaah for the Blessing of Guiding you to the Methodology of Salaf-us-Saalih – Ahmad ash-Shihhee

The following is posted from : Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee. This book was read to Allaamaah Rabee’ al-Madkhalee who gave some good instructions regarding it.

The First Advice: Praise and Thank Allaah for Granting you this Blessing

This is since it is indeed a tremendous blessing, which Allaah bestows on whom He wills from His servants. So act well in showing thanks for it and in using it. And remember:

How many people are there that are submerged in misconceptions? One misconception drives him to the east while another drives him to the west – he doesn’t know how to free himself from it.

And how many people are there that are immersed in vain desires, being imprisoned by them and not knowing when he will be set free?

So give thanks to Allaah, O repentant one, and know that this blessing comes from Allaah alone. You had no will or might in the matter, except due to Allaah, the Most Kind, the All Aware.

He was the One who was kind to you and guided you and did not cause you to die while you were immersed in misconceptions and vain desires. So to Him belongs the Praise in this world and in the Hereafter.

And He was the One who directed you and facilitated for you the way to those who directed you towards the methodology of the Salaf as-Saalih. So how numerous are the blessings He has bestowed upon you and me. Allaah says:

“And if you were to count the blessings of Allaah, you would never be able to account for all of them.” [Surah Ibraaheem: 34]

So beware, beware, O my brother who has repented, of falling into self-amazement and self-delusion, or of considering yourself above Allaah’s blessing. Allaah says: “You were the same before, until Allaah bestowed His blessing on you.” [Surah An-Nisaa: 94]

And beware, beware of ridiculing or mocking others, such as those who are afflicted with that which Allaah freed you from. Instead, praise Allaah that He saved you and did not test you with what He is testing them. And when you see one of these people who are afflicted (with misconceptions and vain desires) say:

“All praise be to Allaah who saved me from what you are being afflicted by and who blessed me over many of those whom He created.” [4]

Show compassion for them and be merciful to them. And present to them what Allaah has given you from good and guidance.

And know, may Allaah grant you success, that you must follow the means that will ensure the correctness of your repentance with seriousness, eagerness, honesty and sincerity.

[4] Reported by At-Tirmidhee in his Jaami’ from the narration of Abu Hurairah, radyAllaahu ‘anhu. In its chain of narration is found ‘Abdullaah bin ‘Umar al-‘Umaree, who is weak. However, the hadeeth has supporting witnesses (from other narrations), which strengthen it to the grade of “hasan, due to other narrations.

Imaan is Patience and Gratitude – Imam Ibn al Qayyim

Taken from the book: Tools for the Patient & Provisions for the Thankful
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah
Translated by Abbas Abu Yahya

Imaan is of two halves; half is patience (Sabr) and half is being thankful (Shukr).

More than one from amongst the Salaf said: ‘Patience is half ofImaan.’

Abdullaah bin Masood – radi Allaahu anhu – said: ‘Imaan is of two halves: half is patience and half is gratitude.’
This is why Allaah – Subhanahu – combines patience and being thankful in His saying: <<Truly, in this there are signs for every patient, thankful person.>>[1]

As Allaah has mentioned in the verses of soorat Ha Mim ‘Ain Seen Qaaf 33, and soorat Saba 19, and in soorat Luqman 31.  Indeed there are considerations which have been mentioned for these classifications of patience and gratitude:

The First Consideration:

That Imaan is a definition for all sayings, actions and intentions. And this is divided into two divisions: performing righteous actions and leaving prohibitions; so doing an action is obedience to Allaah and that is the reality of Shukr. Leaving a prohibition is being patient in keeping away from sins, and all of the Deen is about these two aspects: doing that what you have been commanded to do, and leaving what you have been commanded to leave.

The Second Consideration:

That Imaan is built upon two pillars: Yaqeen (certainty), and Sabr(patience). They are two pillars that are mentioned in His Ta’ala’s saying:

<<And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat>>[2]

So with Yaqeen, the reality of commands and prohibitions is known, and the reality of reward and punishment is also known.  With patience commands are carried out, and patience also stops a person from doing that which he has been prohibited from.  He will not achieve true faith in fulfilling commands and keeping away from prohibitions, knowing these commands and prohibitions are from Allaah, nor will he achieve true faith of reward and punishment, except with Yaqeen (certainty).

It is not possible for the slave to remain steadfast upon carrying out commands, and stopping oneself from prohibitions except with patience, therefore patience becomes half of Imaan, and the second half of Imaan is being thankful, by carrying out what he has been commanded with, and leaving that which he has been prohibited from.

The Third Consideration:

Imaan is sayings and actions.  Sayings of the heart, and sayings of the tongue.  Actions of the heart, and actions of the limbs.

The explanation of this is: whoever knows Allaah with his heart, and does not affirm it with his tongue then he cannot be a believer.

As Allaah said concerning the people of Pharaoh:

<< And they belied the Ayaat, wrongfully and arrogantly, though they themselves were convinced thereof [i.e. those (Ayaat) are from Allaah] >>[3]

And like wise, Allaah said concerning the people of ‘Aad and the people of Salih :

<<And ‘Ad and Thamûd (people)! And indeed (their destruction) is clearly apparent to you from their (ruined) dwellings. Shaytan made their deeds fair seeming to them, and turned them away from the Right Path, though they were intelligent. >>[4]

And Musa said to Pharaoh:

(( Musa  said: “Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear evidences ))[5].

So these people achieved the sayings of the heart: which are al-Ma’rifah (knowing) and ‘ilm (knowledge), but despite this they were not regarded as believers.  Also, the person who says with his tongue that which is not in his heart is not regarded as a believer, but rather he is regarded as being from the hypocrites.

Also, the one who knows with his heart and affirms it with his tongue is not regarded as a believer with just that, until he performs actions of the heart from love and hate, friendship and hostility; so he loves for Allaah and His Messenger, and he has loyalty to the‘Aawliyah (friends) of Allaah and he shows enmity to the enemies of Allaah, and he submits his heart to Allaah Alone.  Submitting oneself to following His Messenger and obedience to Him (Allaah), and adhering to His Sharia’ externally and internally, and if he does this, it is not sufficient for him to have complete Imaan until he does that what he has been commanded with.

So these four ‘Arkaan (pillars) are the ‘Arkaan of Imaan upon whichImaan is built, and it is: going back to knowledge and action, and abstaining from that which is prohibited, which is also regarded as action. Both knowledge and action cannot be achieved except with patience, so Imaan becomes two halves: one of which is patience, and the other which is the result of this patience, is knowledge and action.

The Fourth Consideration:

The soul has two forces: a driving force, and a restraining force, and the soul is always going back and forth between the rules of these two forces; driven towards that which it loves, and abstaining from that which it dislikes.  The whole of the Deen is based upon, motivating oneself and abstaining.  Motivation towards obedience, and abstention from sinning against Allaah. It is not possible to achieve any of these except by patience

The Fifth Consideration:

The whole of the Deen is hope and fear, so the believer is one who has hope and fear.  Allaah Ta’ala said: <<Verily, they used to hasten on to do good deeds, and they used to call on us in hope and in fear>>[6]

And in  the supplication at the time of going to sleep, which Bukhari narrated in his ‘Saheeh’: ‘O Allaah, indeed I have submitted my self to You, and directed my face towards You, and entrusted my matters to You.’

So you will never find a believer except that he is one who has hope and fear.  Hope and fear are not established except on the stalk of patience, so fear encourages him to be patience and hope steers him towards being thankful.

The Sixth Consideration:

That everything that a slave is exposed to in this world, does not exclude that which will benefit him in this world and in the Hereafter, or that which will harm him in this world and in the Hereafter, or that which will benefit him in one of these two places, and harm him in the other.  The noblest types of action that a person does are those that benefit him in the Hereafter, and he leaves the other world and leaves that which will harm him in it, and this is the reality of Imaan.  Hence the action that benefits him isShukr (thankfulness), and leaving that which harms him is patience.

The Seventh Consideration:

That a slave cannot separate himself from an action that he does, nor a prohibition that he leaves, and destiny overtakes him.  He has an obligation of three things, patience and thankfulness.  So fulfilling that which you have been commanded to do is Shukr (thankfulness) and leaving prohibitions and being patient with your destiny, is patience.

The Eighth Consideration:

Indeed the slave consists of two aspects which call him: an invitation that calls him to the Duniya and its worldly desires and delights.  And an invitation that calls him to Allaah and the Hereafter, and that which has been prepared in it for the ‘Aawliyahof Allaah from amongst its everlasting blessings.

So the rebel of worldly passions and desires is Sabr, and that which responds to Allaah and the Hereafter is Shukr.

The Ninth Consideration:

The Deen revolves around two fundamental principles: determination and perseverance. These are two principles which are mentioned in the hadeeth which has been narrated by Ahmad and an-Nisaee on the authority of the Prophet sallAllaahu alayhi wa sallam ‘O Allaah verily I ask of You perseverance in my affairs, and determination in conduct.[7]
The foundation of Shukr is the correctness of resolve, and the foundation of Sabr is the force of perseverance, so when a slave is supported with determination and perseverance, then he has indeed been supported with assistance and capability.

The Tenth Consideration:

Indeed the Deen is built upon two foundations: Truth and patience, and both are mentioned in the saying of Allaah Ta’ala:

<<And they advise one another to the truth, and recommend one another with patience.>>[8]

So what it is required of the slave is to do actions truthfully with in himself, and implementing them amongst the people.

And this is the reality of Shukr, which is not possible for the slave unless he is patient upon it, and in doing that Sabr becomes half ofImaan.

And Allaah –Subhanahu Ta’ala- knows best.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] Ibrahim 14:5

[2] Sooratul as-Sajda 24

[3] Sooratul Naml 14

[4] Sooratul Ankaboot 38

[5] Sooratul Isra 102

[6] Sooratul Anbiyya 90

[7] As-Saheehah 3228 – Shaykh Albaani

[8] Sooratul Asr 3

The Obligation of Gratitude

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 242
The Obligation of Gratitude

Allah the Exalted says:

“Therefore, remember Me (by praying, glorifying). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” (2:152)

“If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings).” (14:7)

And say: `All the praises and thanks be to Allah.”’ (17:111)

“And the close of their request will be: `Al-hamdu lillahi Rabbil-`alamin [All the praise is due to Allah, the Rubb of `Alamin (mankind, jinn and all that exists)].”’ (10:10)

1393. Abu Hurairah (May Allah be pleased with him) reported: On the Night of Al-Isra (the Night of Ascension) the Prophet (sallallaahu ’alayhi wa sallam) was presented with two drinking vessels: one full of wine and the other one full of milk. He looked at them. Then he took the vessel which was full of milk. Thereupon Jibril (Gabriel) said: “Al-hamdu lillah (praise be to Allah) Who has guided you to that, which is in accord with Fitrah (i.e., Islamic Monotheism; pure nature of Islam). Had you selected wine, your people would have gone astray.

1394. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Any matter of importance which is not begun with Al-hamdu lillah (praise be to Allah) remains defective.”
[Abu Dawud].

1395. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “When a slave’s child dies, Allah the Most High asks His angels, `Have you taken out the life of the child of My slave?”  They reply in the affirmative. He then asks, `Have you taken the fruit of his heart?’ They reply in the affirmative. Thereupon he asks, `What has My slave said?’ They say: `He has praised You and said: Inna lillahi wa inna ilaihi raji`un (We belong to Allah and to Him we shall be returned). Allah says: `Build a house for My slave in Jannah and name it as Bait-ul-Hamd (the House of Praise).”’

1396. Anas bin Malik (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Allah is pleased with His slave who says: `Al-hamdu lillah (praise be to Allah)’ when he takes a morsel of food and drinks a draught of water.”

The Desirability of Prostrating out of Gratitude

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 211
The Desirability of Prostrating out of Gratitude

1159. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: We left Makkah with the Messenger of Allah (sallallaahu ’alayhi wa sallam) for Al-Madinah, and when we were near `Azwara,’ he (sallallaahu ’alayhi wa sallam) alighted (from his riding-camel) raised his hands in supplication to Allah for a while and prostrated himself. He remained for a long time in prostration. Then he stood up and raised his hands for a while, after which he prostrated himself (again), and remained for a long time in prostration. Then he stood up and raised his hands for a while, after which he prostrated himself for the third time. Then he (sallallaahu ’alayhi wa sallam) said, “I supplicated my Rubb and made intercession for my Ummah, and He granted me one-third of them. So I again prostrated myself in gratitude to my Rubb. Then I raised my head and supplicated my Rubb for my Ummah, and He granted me another third of them. Again I raised my head and supplicated my Rubb for my Ummah and He granted me the last third of them. So I fell into prostration out of gratitude before my Rubb.”
[Abu Dawud].

Excellence of a Grateful Rich Man – Riyad-us-Saliheen

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 64 : Excellence of a Grateful Rich Man

Allah, the Exalted, says:

“As for him who gives (in charity) and keeps his duty to Allah and fears Him, and believes in Al-Husna. We will make smooth for him the path of ease (goodness).” (92:5-7)

“And Al-Muttaqun (the pious and righteous) will be far removed from it (Hell). He who spends his wealth for increase in self-purification. And who has (in mind) no favour from anyone to be paid back. Except to seek the Countenance of his Rubb, the Most High. He surely, will be pleased (when he will enter Jannah).” (92:17-21)

“If you disclose your Sadaqat (alms-giving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.” (2:271)

“By no means shall you attain Al-Birr (piety, righteousness – here it means Allah’s reward, i.e., Jannah), unless you spend (in Allah’s Cause) of that which you love; and whatever of good you spend, Allah knows it well.” (3:92)

571. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Envy is permitted only in two cases: A man whom Alah gives wealth, and he disposes of it rightfully, and a man to whom Allah gives knowledge which he applies and teaches it.”
[Al-Bukhari and Muslim].

572. Ibn `Umar (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said: “Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur’an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.”
[Al-Bukhari and Muslim].

573. Abu Hurairah (May Allah be pleased with him) reported: Some of the poor Emigrants came to Messenger of Allah (sallallaahu ’alayhi wa sallam) and said to him, “The wealthy have obtained all high ranks and everlasting bliss.” He asked, “How is that?” They replied: “They offer Salat as we do, and observe Saum (fasting) as we do, but they give in Sadaqah (charity) and we do not, and they emancipate slaves and we cannot.” He (sallallaahu ’alayhi wa sallam) said, “Shall I not teach you something whereby you will catch up with those who have preceded you and will get ahead of those who follow you, and no one will surpass you unless he does the same as you do?” They said, “Surely, O Messenger of Allah.” He said, “Say: Subhan Allah, and Allahu Akbar, and praise Him (by saying Al-hamdu lillah) thirty-three times at the end of every Salat.” They returned to him and said: “Our brothers, the possessors of wealth, having heard what we are doing, have started doing the same.” Messenger of Allah  (sallallaahu ’alayhi wa sallam) said, “This is Grace of Allah which He gives to whom He wishes.”
[Al-Bukhari and Muslim].

The Meaning of “Al Hamdulillah” (All Praise and Thanks be to Allah) : Tafseer Ibn Katheer Surah Fatiha

Al Hamdulillah
(All Praise and Thanks be to Allah)

The Meaning of Al-Hamd

Abu Ja`far bin Jarir said,

The meaning of (Al-Hamdu Lillah) (all praise and thanks be to Allah) is: all thanks are due purely to Allah, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation. These thanks are due to Allah’s innumerable favors and bounties, that only He knows the amount of.

Allah’s bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so. Allah also warned His creation and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness. All thanks and praise are due to Allah for these favors from beginning to end.”

Further, Ibn Jarir commented on the Ayah,

(Al-Hamdu Lillah), that it means, “A praise that Allah praised Himself with, indicating to His servants that they too should praise Him, as if Allah had said, `Say: All thanks and praise is due to Allah.’

It was said that the statement, (All praise and thanks be to Allah), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes. When one proclaims, `All thanks are due to Allah,’ he will be thanking Him for His favors and bounties.”

The Difference between Praise and Thanks

Hamd is more general, in that it is a statement of praise for one’s characteristics, or for what he has done. Thanks are given for what was done, not merely for characteristics.

The Statements of the Salaf about Al-Hamd

Hafs mentioned that `Umar said to `Ali, “We know La ilaha illallah, Subhan Allah and Allahu Akbar. What about Al-Hamdu Lillah” `Ali said, “A statement that Allah liked for Himself, was pleased with for Himself and He likes that it be repeated.”

Also, Ibn `Abbas said, “Al-Hamdu Lillah is the statement of appreciation. When the servant says Al-Hamdu Lillah, Allah says, `My servant has praised Me.” Ibn Abi Hatim recorded this Hadith.

The Virtues of Al-Hamd

Imam Ahmad bin Hanbal recorded that Al-Aswad bin Sari` said,

“I said, `O Messenger of Allah! Should I recite to you words of praise for My Lord, the Exalted, that I have collected’ He said,

(Verily, your Lord likes Al-Hamd.)

An-Nasa’i also recorded this Hadith.

Furthermore, Abu `Isa At-Tirmidhi, An-Nasa’i and Ibn Majah recorded that Musa bin Ibrahim bin Kathir related that Talhah bin Khirash said that Jabir bin `Abdullah said that the Messenger of Allah said,

(The best Dhikr (remembering Allah) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.)

At-Tirmidhi said that this Hadith is Hasan Gharib.

Also, Ibn Majah recorded that Anas bin Malik said that the Messenger of Allah said,

(No servant is blessed by Allah and says,`Al-Hamdu Lillah’, except that what he was given is better than that which he has himself acquired.)

Further, in his Sunan, Ibn Majah recorded that Ibn `Umar said that the Messenger of Allah said,

(A servant of Allah once said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.’ The two angels were confused as to how to write these words. They ascended to Allah and said, `O our Lord! A servant has just uttered a statement and we are unsure how to record it for him.’ Allah said while having more knowledge in what His servant has said, ‘What did My servant say’ They said, `He said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.’ Allah said to them, `Write it as My servant has said it, until he meets Me and then I shall reward him for it.)

Al before Hamd encompasses all Types of Thanks and Appreciation for Allah

The letters Alif and Lam before the word Hamd serve to encompass all types of thanks and appreciation for Allah, the Exalted.

A Hadith stated,

(O Allah! All of Al-Hamd is due to You, You own all the ownership, all types of good are in Your Hand and all affairs belong to You.)

Source: Tafseer Ibn Katheer – Surah Fatiha, Darusslam English Publication

Gratitude: One of the Greatest Blessings : Ibn Rajab Al-Hanbali

Transcribed from: The Journey to Allah | Ibn Rajab Al-Hanbali

As regards one whose deeds are great and many, he must busy himself with showing gratitude for them, for the accord to show gratitude is one of the greatest blessings Allah bestows upon His servant. It is obligatory upon him to meet these deeds with gratitude and realize his deficiency in displaying due gratitude.

Wahd ibn al-Ward, when asked about the reward of a particular deed said, “Ask not about its reward, but ask about the gratitude due upon one who was guided to it.”1

Abu Sulayman would say, “How can an intelligent person be amazed with his deeds? Deeds are one of Allah’s blessings, as such it is upon him to show gratitude and to show humility. It is only the Qadariyyah who are amazed at their deeds!”2  ie. those who do not believe that the actions of the servant are created by Allah, Mighty and Magnificent.

How excellent is the saying of Abu Bakr al-Nahshali on the day that Dawud al-Ta’I died. After his burial, ibn al-Sammak3 stood and praised him for his good deeds and wept causing all present to weep as well and testify to the truth of what he said … Abu Bakr al-Nahshali stood and said, “O Allah, forgive him and show mercy to him and leave him not to his deeds!”4

Abu Dawud records on the authority of Zayd ibn Thabit (radiAllaahu ‘anhu) that the Messenger of Allah (salAllaahu alayhi wa sallam) said, “Were Allah to punish the inhabitants of the heavens and the inhabitants of the earth, He could do so without having oppressed them in any way. Were He to show them mercy, His mercy would be better for them than their deeds.” 5


1 – Abu Nu’aym, vol. 8, p. 155

2 – Ibid, vol. 9, p. 276 #13896

3 – Ibid, vol. 8, p. 223 #11949, records that he used to say, “Astounding it is that the eye can take delight in sleep when the Angel of Death is standing by one’s pillow!”

4 – Ibid, vol. 7, p. 396 #10977

5 – Abu Dawud #4699 and ibn Majah #77. It was declared sahih by ibn Hibban [#727] and Albani, Sahih al-Jami’ #5244

Allah, Exalted is He, says: “If Allah took mankind to task by that which they deserve, He would not leave a living creature on the surface of the earth; but He grants them reprieve unto an appointed term, and when their term comes  – then verily Allah is Ever All-Seer of His slaves.” [Fatir (35):45]

Ibn Hibban #659 records on the authority of Abu Hurayrah that the Messenger of Allah (salAllaahu alayhi wa sallam) said, “Were Allah to take me and Isa to account for our sins, he could punish us without wronging us in the least!”

It was declared sahih by ibn Hibban and Albani, Sahih al-Taghrib #2475

Sajdat al-Shukr (Prostration of thankfulness) : Al-Lajnah al-Daa’imah


What are the details of Sajdat al-Shukr, the prostration of thankfulness to Allaah for something that has happened?


Praise be to Allaah.

Sajdat al-Shukr is prescribed for anything that makes one happy, whether it is attaining some benefit or warding off some harm.

The evidence (daleel) for this is to be found in the Ahaadeeth and Aathaar (reports). Among the Ahaadeeth is the Hadeeth of Abu Bakrah (may Allaah be pleased with him), who said that when the Prophet (peace and blessings of Allaah be upon him) heard any news that made him glad, he would fall down prostrating to Allaah, may He be exalted. (Reported by the five except al-Nisaa’i; al-Tirmidhi said, it is hasan ghareeb). According to the version narrated by Ahmad: he saw the Prophet (peace and blessings of Allaah be upon him), when news reached him that his troops had prevailed over their enemy, he was lying with his head in ‘Aa’ishah’s lap, then he got up and fell in prostration. (Reported by Ahmad, 5/45; al-Haakim, 4/291).

Another hadeeth is that narrated by ‘Abd al-Rahmaan ibn ‘Awf, who said: the Prophet (peace and blessings of Allaah be upon him) went out to the place where the sadaqah (charitable donations) was kept, then he faced the Qiblah and fell in prostration, remaining like that for a long time. Then he raised his head and said, “Jibreel came to me with good news, he said, ‘Allaah says to you, “Whoever sends blessings on you, I will send blessings on him, and whoever sends greetings of peace to you, I will send greetings of peace to him,”’ so I prostrated in thankfulness to Allaah.” (Narrated by Ahmad. Al-Mundhiri said: the hadeeth of Sajdat al-Shukr came from the hadeeth of al-Baraa’ with a saheeh isnaad, and from the hadeeth of Ka’b ibn Maalik and others.)

The reports include the following:

  1. Abu Bakr (may Allaah be pleased with him) prostrated when he heard the news that Musaylimah had been killed. (Reported by Sa’eed ibn Mansoor in his Sunan).
  2. ‘Ali ibn Abi Taalib prostrated when he found Dhu’l-Thadiyah among the Khawaarij. (Reported by Ahmad in al-Musnad)
  3. Ka’b ibn Maalik prostrated at the time of the Prophet (peace and blessings of Allaah be upon him) when he was given the glad tidings that Allaah had accepted his repentance. (The story is agreed upon)

And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions.

Al-Lajnah al-Daa’imah Li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 7/266

Q: How should sujud-ul-shukr (Prostration of Thankfulness to Allah) be performed? When is it Mustahab (desirable) to be performed? In addition, what is the Du`a’ (Supplication) to be said in it? Please provide us with a detailed and complete clarification.

A: Sujud-ul-Shukr is enjoined to be performed by a person whenever they are blessed with a grace that they waited and longed for, or when they get rid of a distress or a misfortune that afflicted them or was about to do so. In such cases, it is Sunnah (a commendable act) that the concerned person makes one Sujud (prostration) in which they are to glorify Allah and thank Him. Finally, Wudu’ (ablution) is not a condition for the validity of Sujud-ul-Shukr.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

The Favours of Allaah – Abu Muhammad al Maghribee [Audio|En]

Listen / Download Mp3 Here (Time 53:17)

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Allaahumma a-innee alaa Dhikrika wa shukrika wa husni ibaadatika
O Allah! Help me to remember you, to thank you, and to worship you in the best of manners [Reference: Abu Dawud 2/86, An-Nasa’i 3/53. See also Al-Albani Sahih Abu Dawud 1 /284]

Sujood ash-Shukr: The Prostration of Thankfulness – Shaykh al-Albaani

Sujood ash-Shukr: The Prostration of Thankfulness
Shaykh al-Albaani
source: silsilat ul-hudaa wa nnoor, 97/6
asaheeha translations

Q: “How does one perform sujood ash-shukr (the prostration of thankfulness)?”

Shaykh al-Albaani (rahimahullaah):

“It comprises of one prostration, and none of the preconditions needed for prayer are stipulated for it. So it is like sujood at-tilaawah, they both have the same ruling. Neither of them have a precondition such as being in a state of purification, facing the qiblah, making the takbeer, making the tasleem, and so on. Rather, if he is surprised by some blessing, he prostrates immediately the way he is and praises Allaah with whatever (words) he can for that blessing that He gave him, out of thanks to Him. Likewise if he recites a verse of prostration from the Book of Allaah (‘azza wa jal), he prostrates immediately, whether he haswudhoo or not, whether he is facing the qiblah or not, without making takbeer al-ihraam and without making any tashahhud or salaam.”

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The Blessing of Allaah Between Thankfulness and Ungratefulness – Shaykh Khalid ‘Uthmaan al-Misree [Audio|Ar-En]

The Blessing of Allaah Between Thankfulness and Ungratefulness by Shaykh Khalid 'Uthmaan al-Misree

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

Muwahhideen Publications organized a LIVE tele-lecture on Sunday 6th January, 2013 with the Noble Shaykh, Abu ‘Abdul’Alaa Khalid ‘Uthmaan al-Misree (May Allaah Preserve Him) from the well-known mashaayikh of Egypt. The Shaykh addressed us with some beautiful admonition regarding the necessity of being grateful to Allaah (Subhaanahu wa Ta’aala).

This session was translated LIVE into English.

Listen / Download Mp3 Here  (Time 57:34)

Commencing the lecture, Shaykh Khalid ‘Uthmaan al-Misree (hafidhahullaah) first established two important principles related to the blessings of Allaah upon His servants:

  1. It is necessary for every Muslim to believe without any doubt that every blessing whether in one’s deen or dunyaa is from Allaah.
  2. Regardless of how much strength or knowledge the slave is given, he would never be able to enumerate the blessings of Allaah

Upon understanding these two issues, we will realise that showing gratitude to Allaah is from the most tremendous of the acts of worship.

Our Shaykh then went on to define the meaning of gratitude as stated by some of the scholars of the past and further delved into variations of the word in the Arabic language and the meaning that they carry.

He proceeded to explain, as stated by Ibn al-Qayyim (rahimahullaah), that gratitude is an act of worship that is only fulfilled when three components are present:

  1. Recognizing the blessings of Allaah in the heart and loving Allaah for His bestowments
  2. Praising and exalting Allaah with the tongue
  3. Seeking the aid of using these blessings in order to perform that which Allaah is pleased with and to refrain from the things that would earn His displeasure

Shaykh Khalid further explained that from the greatest of things that bring a slave closer to his Lord and is from the most certain of reasons for a blessing to be preserved and increased, is the application of the aforementioned components of gratitude. Moreover, since Allaah is Ash-Shakoor (the One Who is Most Grateful), the most beloved of His slaves to Him are those who embody this noble characteristic. Conversely, those who are most abhorred by Him are those who manifest ingratitude.

Next, he delivered some benefits regarding the Name of AllaahAsh-Shakoor, discussed what it means as well as provided us with some examples of the Gratitude of Allaah.

Our Shaykh Abu ‘Abdul ‘Alaa (hafidhahullaah) presented an abundance of proof from the Book of Allaah in explaining the topic at hand as well as provided the statements of our scholars particularly quoting from the works of Imaam Ibn al-Qayyim (rahimahullaah) for this much needed reminder.

We implore our brothers and sisters to listen to this lecture in its entirely in order to seek admonition from the tremendous benefits contained therein.

Wa Billaahi Tawfeeq

Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

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Truely thanking Allah – Shaykh Ahmad Fareed

From the moral and manners of the Salaf was that they would testify against themselves that they had not really thanked Allah. That is because they would see all their praise for Him as another of Allah’s favours upon them; the favours of Allah remaining and unending, impossible for anyone to catch up with.

Abu Bakr ibn Abdullah al-Muzani (rahimahullaah) said, “Never does a slave say alhamdulillaah (Praise be to Allah) without more thanks becoming required for him!”

Wahb ibn Munabbih (rahimahullaah) would say, “If your thanking Allah the Most High is a favour to you from the favours of Allah then in reality there is no such thing as true thankfulness. All your thanks mean that you have realized Allah’s abundant favours upon you, and that you cannot praise Allah enough for them.”

Sahl at-Tustari (rahimahullah) said, “Showing thankfulness to Allah is not to disobey Him with His favours. The whole body is from the favours of  Allah and His gift, so do not disobey Him with any of it.”

Mujahib and Makhul (rahimahumallaah) used to say about the statement of Allah, “Then you will be asked that Day about the enjoyment” 1,“Indeed this is the cool drink, the shelter of a home, the satisfaction of one’s belly, the perfection of features, and the joy of sleep.”

If Sufyan ath-Thawri (rahimahullaah) passed by a policeman he would fall down in prostration to Allah the Most High saying, “Praise be to Allah who did not make me a policeman or a taxman.” Then he would say to his family, “Sometimes a person in trouble passes you by. He may be rewarded through his trial, but you ask your Lord to protect you (from it). But then some of those oppressors pass you by, sinning in their tribulation, but you do not ask for Allah’s protection!”

Al-Hasan Al-Basri (rahimahullaah) used to say about the statement of the Most High, “Verily mankind is ungrateful to His Lord” 2, “This means that he remembers the tragedies that befell him but forgets the blessings.”

Awn ibn Abdullah (rahimahullaah) used to say about the statement of Allah, “They recognize the blessings of Allah and then they deny them” 3,“This means they see that the favours are from Allah but then they attribute their origin to the people, ignoring Allah the Most High. They say if it was not for so-and-so then these favours would not have come to them.”


1. At-Takathur (102): 8

2. Al-’Adiyat (100): 6

3. An-Nahl (16): 83

Transcribed from: From the Ways of Our Pious Predecessors | Adapted from Ahmed Fareed’s Min Akhlaaq-us-Salaf

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