Gratefulness to Allah Almighty

 Gratefulness to Allāh Almighty

Ibn Saleh

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wa sallam is His Messenger.

Gratitude is a character of the righteousness servant of Allah and Allāh  loves those who are greatful.  It holds a high ranks among the people , and īman is comprised of two halves; one half is gratitude and the other is perseverance.

Allāh, the Exalted, says:

• “And they were commanded not, but that they should worship Allāh, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Solah (Iqamat-as-Solah) and give Zakat, and that is the right religion.” (Al-Bayyinah, 98:5)
• “It is neither their meat nor their blood that reaches Allāh, but it is piety from you that reaches Him.” (Al-Hajj 22:37)
• “Say (O Muhammad ): Whether you hide what is in your breasts or reveal it, Allāh knows it”. (Ali-`Imran, 3:29) 

Gratitude is to acknowledge Allāh for His Blessings being bestowed upon us; it is also to praise the One who has done us many favors. It also entails displaying the effect of the favors of Allāh upon a person by believing with one's heart, uttering praise and glorifications of Allāh by ones tongue, and to use one's limbs in the worship and obedience of Allāh. If only a few favors are worthy of a great deal of gratitude, how would the case be when favors are abundant? People are either grateful or ungrateful.

Allāh, the Exalted, says:  

• “…And the last of their call will be, `Praise to Allāh, Lord of the worlds!” [Yunus, 10: 10];  
• "…Praise to Allāh, Who has fulfilled for us His promise." [Az-Zumar, 39: 74];  
• “…Praise to Allāh, Who has removed from us [all] sorrow.” [Al-Fatir, 35: 34]

1 - Gratitude Is the Core of Man’s Relationship with Allāh.

The Gratitude to Allāh is expressed by the heart or tongue, or through deeds, words, and gestures. As to the gratitude flowing from the heart, it is the proper response for innumerable divine favors. Allāh says: “Labor, O David's people, in gratitude towards Me”. (Sabā’ 34: 13)

A grateful person is always mindful of being indebted for Allāh's bounties, big and small, and articulates his or her feelings at every step to express gratitude. This feeling of constant gratitude has a very significant bearing on everyone's deeds. This is because a grateful servant finds great happiness in doing the deeds that are pleasing to his or her Benefactor, Almighty Allāh.

Almighty Allāh 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.” (Al-Baqarah, 2:152);
• “And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allāh), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe.” (Surah Ibrahim, 14: 7) ;
•  “And say: ‘All the praises and thanks be to Allāh’.” (Al-Isrā’, 17:111);
• “So eat from what Allāh has provided for you, lawful and good, and be thankful for the blessing of Allāh if it is Him you worship”. (Surah an-Nahl, 16: 114).
•  “And the close of their request will be: `Al-hamdu lillahi Rabbil-‘ālamin (All the praise is due to Allāh, the Rabb of ‘Alamin (mankind, jinn and all that exists)]’.” (Yunus, 10:10)

Almighty Allāh is able to do all things. He grants honor to whomever He wills and degrades whomever He wills. So, if we enjoy a privileged, respectable position in life, we should be grateful to Him for His grace and mercy. We should constantly praise Him and remember His favors. Conversely, if an affliction befalls us or a favor is taken away from us, we have to show patience and submit to Allāh's will.

Conversely, he or she is averse to anything that amounts to ingratitude toward a divine bounty. One who truly appreciates Allāh's bounties and favors can never reconcile oneself to abusing them by acting against Allāh's will. If someone gives us a weapon that can help us to defend ourselves, only a wicked person would abuse that weapon to hurt the one who gave it to him. One who truly appreciates divine bounties is never ready to abuse them in the cause of Satan.

1. 1 - Gratitude is an Act of Worship

The showing of gratitude to the Allāh Almighty is part and parcel of having faith in Him. It means that a person who is ungrateful to Allāh has no true faith in his or her heart. On the other hand, a servant who thanks Allāh for His blessings will receive even more of them. This is related in the Qur'an as follows:  

“And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allāh), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe.” (Surah Ibrahim, 14: 7)

Furthermore, that Satan vowed to lead most of humankind to be ungrateful to their Lord clearly indicates how important gratitude to Allāh is. He, the accursed, measures his success in achieving his malicious goal by making us thankless to our Lord. What he said is related in the Qur'an thus:  

“Then I will certainly come to them from before them and from behind them, and from their right-hand side and from their left-hand side; and You will not find most of them thankful.” (Al-A’raf, 7:17)

Having realized this, we should exert our best efforts to be among the grateful servants of Allāh with whom He is well pleased.

2 - How to Attain It?

We cannot repay Allāh for His countless favors. Mercifully, Allāh allows us to enjoy His blessings, though He can deprive us of all favors whenever He wills. 

2.1 - Constantly Acknowledge and Appreciate Allāh’s Favors.

It is the onus upon us to sincerely  develop a constant feeling of gratitude and a sound consciousness of Allāh's boundless favors, the first and foremost task is to constantly acknowledge and appreciate those favors He ceaselessly bestows upon us. It is a general human weakness that if someone is afflicted with a misfortune, he or she keeps complaining about it to others. However, a person refrains from speaking about the numerous bounties that he or she enjoys. He or she closes his eyes to these blessings as if they do not exist. Such people are not likely to appreciate the favors granted to them by their Benefactor.

 “In the Name of Allāh, the Compassionate, the Merciful: Praise be to Allāh; Lord of all Worlds.” (Al-Fātihah, 1:1 - 2).

To overcome this weakness, we should devote a little time every day to reflect on the bounties we enjoy and to study divine signs scattered around us. We should also reflect on the fact that we would be in an extremely deplorable state, if our Lord did not bestow upon us the countless favors we are currently enjoying. If we had not been endowed with eyes, ears, limbs, and brain, we would not have been able to accomplish anything. We would have led a truly miserable life.

Another equally important point to remember is that Almighty Allāh has granted us innumerable favors even though we do not deserve them. By definition, Allāh is not obliged to bestow these favors, and we can never repay Him in any measure for His bounties. 

In the Qur'an, Almighty Allāh tells us:  “And if you would count Allāh's favors, you will not be able to number them; most surely Allāh is Forgiving, Merciful.” (An-Nahl 16:18)

Indeed, we cannot repay Him for His countless favors. Mercifully, Allāh allows us to enjoy His blessings, though He can deprive us of all favors whenever He wills. There is no one to stop Him from doing so. Therefore, we should be thankful for the granting of a blessing and for being able to enjoy it for a long time, without losing it. A king may be reduced to a pauper, so he should not dismiss a lowly person. A strong and healthy person may lose his or her strength in a moment; so, he or she should not misuse his or her strength in oppressing others. Likewise, a wealthy person who leads a luxurious life may, by Allāh's will, be a destitute person who is helped by and dependent on others.

Almighty Allāh is able to do all things. He grants honor to whomever He wills and degrades whomever He wills. So, if we enjoy a privileged, respectable position in life, we should be grateful to Him for His grace and mercy. We should constantly praise Him and remember His favors. Conversely, if an affliction befalls us or a favor is taken away from us, we have to show patience and submit to Allāh's will.

Thankfulness is not only limited to saying Al-Hamdullilāh (Praise To Allāh). However, thankfulness can be offered through actions. Allāh says: “Labor, O David's people, in gratitude towards Me”. (Sabā’ 34: 13) Thankfulness through actions requires that everyone should ask himself the following: What am I going to do with this blessing? Am I going to use it in a good way? Am I going to contribute with it to good causes? Or am I going to waste it, which is a form of denying the blessing?

Therefore, if you do not thank Allāh for His blessings with sayings and actions, you will risk losing them. But if you thank Allāh, you are tying His blessings to you firmly.

2.2 - Gratitude Draws Men Nearer To Allāh

The giving due thanks to Allāh earns for a person Allāh's love and good pleasure, drawing one nearer to Him. It is because a person does not attribute his ability to worldly causes, he knows deep inside that he owes everything to Allāh alone and thus avoids ascribing any associates to Him. This way, he attains spiritual benefits which are far better than any material gain, and praises Allāh for every blessing.

Maybe it is just a practice among most Muslims to thank Allāh for His blessings and bounties, but it is a good habit expected from a true Muslim, a believer who never complains about what he suffers in front of others. He makes it a habit to thank Allāh whether he is wealthy or not, whether he has a good position in life or not, whether he is rich or poor, healthy or ill. He makes sure that he is thankful to Allāh, Who will certainly grant provision and increase it more and more.

Allāh promised:  “And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allāh), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe.” (Surah Ibrahim, 14: 7)

2.3 - Saying: “Al-hamdulillāh”

Allāh urges believers to remember Him and thank Him for His bounties: 

• “So remember Me, I will remember you; and be thankful to Me, and be not ungrateful towards Me.” (Al-Baqarah, 2: 152); 
• “And say: ‘All the praises and thanks be to Allāh’.”' (Al-Isrā’, 17:111); 
• “Their way of request therein will be Subhānaka Allāhumma (Glory to You, O Allāh!) And Salam (Peace, safe from each and every evil) will be their greetings therein (Paradise)! And the close of their request will be: Al-Hamdu Lillahi Rabbil ‘ālameen [All the praises and thanks are to Allāh, the Lord of ‘ālameen (mankind, jinns and all that exists)].”  (Yunus, 10:10)

Abu Hurairah (radiyallāhu`anhu) reported: On the Night of Al-Isra’ (the Night of Ascension) the Prophet (Sallallāhu `alayhi wasallam) 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 Allāh) 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.”' (Recorded by Muslim)

This Hadith highlights Islam is a religion which matches with the pure nature. Every sensible person accepts it instinctively. One who is endowed with the capacity and aptitude to do good should praise Allāh.

It is always whenever you ask a Muslim: how are you? The person automatically replies with: “Al-hamdulillāh” meaning “Praise be to Allāh”.Abu Hurairah (radiyallāhu`anhu) reported: The Messenger of Allāh (Sallallāhu `alayhi wa sallam) said, “Any matter of importance which is not begun with “Al-hamdu lillah” (praise be to Allāh) remains defective.” (Recorded by Abu Dawud)

Anas ibn Mālik (radiyallāhu`anhu) narrated that Allāh’s Apostle (Sallallāhu `alayhi wasallam) said: “Allāh is pleased with His servant who says: Al-hamdulillāh while taking a morsel of food and while drinking.” [Muslim]  

      

Another Hadith to the effect that every important work which is not started with the invocation “Bismillah”' is devoid of Allāh's Grace.

2.4 - Prophet Hood (‘alaihissalam) Constantly Advised His People To Thank Allāh For His Blessings

The Qur’an sheds light on the story of Prophet Hood (‘alaihissalam) who constantly advised his people to thank Allāh for His blessings:

• “Do you build on every height a monument for vain delight? And you make fine buildings as if you will last forever! And when you strike, you strike mercilessly! Rather fear Allāh and obey me. Fear Him Who has provided you with what you know. He provided you with livestock and children. And gardens and springs. Truly I fear for you the retribution of a Great Day.” (Al-Shu‘ara, 26: 128-35)
• “Is it too astonishing that Allāh guides you through a man from your people who came to warn you of the bad end that will befall you as a result of your infidelity? Don’t you remember that Allāh made you the inheritors of the earth after the people of Noah who were destroyed by their bad deeds, and that He granted you strength in your bodies and in your power? These blessings should make you believe in Allāh and thank Him, not to make you infidels.” (Al-A'raf, 7: 69)

2.5 - Prophet Muhammad (Sallallāhu `alayhi wasallam) Observe Tahajjud at Night

Prophet Muhammad (Sallallāhu `alayhi wasallam) used to observe long prayers at night, as Aishah (radiyallāhu`nha) reported: “The Prophet (Sallallāhu `alayhi wasallam) used to offer prayer at night (for such a long time) that his feet used to crack. I said, “O Allāh's Apostle! Why do you do it since Allāh has forgiven you your faults of the past and those to follow?” He said: “Shouldn't I love to be a thankful slave (of Allāh)?” (Recorded by Al-Bukhari)

2.6 - Appreciate those who assisted you by Thanking Them

The Prophet (Sallallāhu `alayhi wasallam) draws our attention to an important issue. Rasulullah advised us to appreciate others by thanking them. Those who failed to appreciates others Rasūlullāh (Sallallāhu `alayhi wasallam) cautioned them and said: “Anyone who doesn’t thank people has not grateful to Allāh.” (Recorded by Abu-Dawud and Tirmidzi)

2.7 - Sujud Al-Syukur 

The Prostration of Thankfulness is another way to thank Allāh for His bounties. When a Muslim receives a bounty, hears good news or is rescued from a trial, he gets down on his knees, puts his forehead on the ground thanking Allāh for His favor.

Abu Bakrah (radiyallāhu`anhu) narrated: “When anything came to the Prophet (Sallallāhu `alayhi wasallam) which caused pleasure (or, by which he was made glad), Rasūlullāh (Sallallāhu `alayhi wasallam) prostrated himself in gratitude to Allāh." [Abu Dawud.]

“Sujud Al-Syukur (Prostration of Thankfulness) is done in response to a calamity that is averted or a blessing which come to a person. It is like Sujud al-Tilāwah outside solah.  Some of the scholars said that Wudhu’ and Takbīr is required, and some said that only the First Takbīr is required. Then he should fall down in prostration, and make du’a after saying, ‘Subhāna Rabbiy al-A’lā’ (Glory be to my Lord, the Most High)” (Fatāwa Islamiyyah, 1/205)

Or saying one of other Tasbihah said by Rasulullah (Sallallāhu `alayhi wasallam) such as:

• Rasulūllāh (Sallallāhu `alayhi wasallam)   would also say: “Subhāna Rabbiy al a’lā wa bihamdih” (How Perfect is my Lord, the Most High, and Praised be He), three times. [Sahih, transmitted by Abu Dawud, Daraqutni, Ahmad, Tabarani and Bayhaqi]
•  “Subhānaka Allāhuma Rabbana wabihamdika, lāilāhailla anta” (You are indeed the Most Perfection, O Allāh! Our Lord, All the Praised is You. O Allāh! Forgive me)” [Muslim, Abu ‘Awānah, Nasā'ie and Ibn Nasr.]
•  Aishah (radiyallāhu`anha) reported: The Prophet (Sallallāhu `alayhi wasallam) used to recite frequently in his ruku’ and sujud: “Subbuhun Quddūs Rabbul malāikati warrūh” (Perfect, Blessed, Lord of the Angels and the Spirit). [Muslim and Abu ‘Awānah.]
• “Allāhumma laka sajadtu, wabika amantu, walaka aslamtu [waantarabbi], Sajada wajhiyalillazi khalaqahu wasawarahu, [fa ahsanasuwarahu], wasyaqqan sam’ahu wabasarahu [fa] tabakallāh huahsulkhaliqīn” (O Allāh! For you I have prostrated; in You I have believed; to You I have submitted; [You are my Lord;] my face has prostrated for the One Who created it and shaped it, [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be Allāh, the Best to Create!)[Muslim, Abu ‘Awanah, Tahawi and Daraqutni.] 

Ibn Qudamah (rahimahullāh) said: “The description, rulings and conditions of Sujud Al-Syukur are the same as those for Sujud Al-Tilāwah (prostration required when reciting certain verses of Qur’an)”. (Al-Mughni, 2/372)  “He should say in this prostration what he says in the prostration during solah”   (Al-Mughni, 2/362)

3 - All Favors by Allāh Are To Put Man To The Test.

All the favors that Allāh granted to us in this world are indeed a means by which Allāh puts man to the test. In the Qur'an, Allāh reveals this important fact in the words of Prophet Solomon (‘alaihissalam):“He who possessed knowledge of the Book said, ‘I will bring it to you before your glance returns to you.' And when he saw it standing firmly in his presence, he said, ‘This is part of my Lord's favor to test me to see if I will give thanks or show ingratitude. Whoever gives thanks only does so to his own gain. Whoever is ungrateful, my Lord is Rich Beyond Need, Generous’.” (Surah an-Naml, 27: 40)

Prophet Solomon (‘alaihissalam) thanked Allāh for favor granted by Him, for one cannot thank Allāh unless He wills; and gratitude is inspired by Him. The prayer related to gratitude of Prophet Solomon (‘alaihissalam):“ He [Solomon] smiled, laughing at its words, and said, ‘My Lord, keep me thankful for the blessing You have bestowed on me and on my parents, and keep me acting rightly, pleasing You, and admit me, by Your mercy, among Your servants who are righteous.” (Surah an-Naml, 27: 19)

Through tests, Allāh is elevating you and purifying your heart. When you are afflicted with tests, you will draw closer to Allāh and He will forgive your sins. Allāh says: “And, indeed, We tested them [the hypocrites] through suffering, but they did not abase themselves before their Sustainer; and they will never humble themselves”. (Al-Mu’minun 23: 67) 

When Allāh puts you to tests, you have to humble yourself, and pray to Allāh. Allāh also says about the hypocrites: “Are they, then, not aware that they are being tested year-in, year-out? And yet, they do not repent and do not bethink themselves [of Allāh]”. (At-Tawbah 9: 126)

Allāh does not want to punish you by testing you. But He wants to draw you closer to Him and to make you count His blessings which He bestowed on you. He wants you to thank Him by your tongue and actions.

When Allāh puts you to a test by losing some blessings, He is testing you by a ‘touch of chastisement’, as the other verse says. Every one of us has billions of uncountable blessings. When Allāh puts one of us to a test by losing one, two or even five blessings, he feels that he is faced with a severe crisis. While in reality he has billions of blessings which Allāh is bestowing on him every moment.

In every cell in your body, there are countless blessings. In every second you live, there are countless blessings. In every breath you breathe, there are countless blessings. In every glance you make, there are countless blessings. Allāh is the One who is worthy of thankfulness. When Allāh tests you by losing one or two blessings, He is ‘pulling you towards Him’. By losing a blessing, Allāh wants you to return and repent to Him. He also wants you to remember His blessings and reflect on them.

And if you sincerely repent to Allāh, the test is over. Allāh says: “And, behold, with every hardship comes ease: verily, with every hardship comes ease!” (Ash-Sharh 94: 5-6) We notice that Allāh repeated the verse twice. 

In another verse we read: “Allāh will grant, after hardship, ease”. (At-Talaq 65: 7) Sometimes matters get worse, but Allāh makes a way-out and with difficulty comes ease. When you are faced with a problem or afflicted with a calamity, Allāh brings ease in the middle of the crisis and also after the crisis. And in any case, if this state of hardship draws you closer to Allāh, this is in itself a blessing from Allāh.

If one would like to avoid trials at all, one should always advance towards Allāh and never fall into any mistake. In reality, though, this will never happen because we are humans! We cannot maintain thanking Allāh all the time and a clear record. 

The Prophet (Sallallāhu ‘alayhi wa sallam) said: "Every son of Adam makes mistakes, but the best of those who make mistakes are those who repent". (At-Tirmidzi) Therefore, Allāh is helping us in our journey by putting us to tests in order to give us a chance to repent.

4 - All the Blessings Would Not be Attained Unless by Allāh Wills

A person of conscience recognizes that all the blessings by which he is surrounded would not exist and that he could never attain them unless Allāh willed. His body, intelligence, wisdom, feeling, health, strength—in fact, all the favors he thinks he possesses on his own are actually blessings granted by Him.

Giving thanks to Allāh is not merely saying, “Al-hamdulillah” at certain times, as when one has completed a task, eats a fine supper, or survives an ordeal unhurt. Gratitude is a state one experiences deep in his heart because he can never account for all the favors he enjoys, even the obvious ones: “If you tried to number Allāh's blessings, you could never count them. Allāh is Ever-Forgiving, Most Merciful.” (Surah an-Nahl, 16: 18)

5 - The Excellence of Gratitude and Patience

In order to attain gratitude, we should not look at those who have been blessed more than us, but those who have been blessed less, and they are so many. Those who fail to do this are always complaining about their difficulties and problems, and are never blessed with satisfaction or contentment. Even when their lot improves, they do not experience true contentment. This is because it is impossible for one to be in a state that is in all respects better than that of everyone else.

If we always remember that we are the servants of Almighty Allāh, some of His servants are not granted as much as we have and others are favored with more than us, we will be grateful and content. These noble attributes — gratitude and patience — are dealt with in a hadith narrated by Suhaib (radiyallāhu`anhu) that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) is reported to have said: “How amazing is the affair of the believer. Everything is good for him and that is for no one but the believer: If good times come his way, he is thankful and that is good for him, and if hardship comes his way, he is patient and that is good for him." (Recorded by Muslim) Thus, it is evident that a believer should possess these two traits.

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

This Hadith points out the eminence of patience and the merit of praising Allāh in the event of a calamity, especially on the death of one's own child. Rather than weeping and wailing, one should submit himself to the Will of Allāh and show perseverance. Such attitude of patience and resignation is highly meritorious and has great reward.

Anas bin Malik (radiyallāhu`anhu) reported: The Messenger of Allāh (Sallallāhu `alayhi wa sallam) said, “Allāh is pleased with His slave who says: ‘Al-hamdu lillah (praise be to Allāh)' when he takes a morsel of food and drinks a draught of water.'' [Recorded by Muslim]

What the Hadith means is that to praise Allāh on eating and drinking every time is a source of Allāh's Pleasure, no matter whether the quantity one consumes is small or large.

In the following verse Almighty Allāh mentions both of the criteria:  “Most surely there are signs in this for every patient, grateful one.”  (Ibrahim 14:5)

Moreover, the wisdom in that approach is well illustrated by an anecdote related by Sheikh Sa’adi. He said that while he was traveling he reached Damascus in a miserable condition; he did not have any money to buy new shoes to replace his old ones. It pained him that he was unable to buy a new pair of shoes. With these thoughts he entered the mosque where he observed a lame person, without feet. On seeing this, he immediately fell into prostration, thanking Allāh profusely for having provided him with feet, if not with new shoes. This incident identifies the perspective in which we should look at things. Those with a feeling of gratitude observe numerous manifestations of Allāh's favors, which then fill them with greater gratitude. However, there are others who are always complaining of what they do not have and are, therefore, unable to thank Allāh for the many blessings He has bestowed upon them.

6 - Ingratitude Is A Trap Devised By Satan.

Heedless ingratitude is a serious trap devised by Satan. Indeed, it is a main ambition of his to hinder man from giving thanks. Allāh relates the plot of Satan: “He said, ‘By Your misguidance of me, I will lie in ambush for them on your straight path. Then I will come at them, from in front of them and behind them, from their right and from their left. You will not find most of them thankful’.” (Surah al-A’raf, 7:16-17)

Satan promised, in a dialogue with Allāh, to do his best to prevent people from being thankful to Allāh.

As the Qur'an makes clear, the efforts of Satan concentrate around this goal: keeping man from giving thanks to Allāh. And his plan has indeed proven successful on many:  “... Allāh shows favor to mankind but most of them are not thankful”. (Surah Yunus, 10: 60)

That Satan expresses his explicit will to approach man from this angle reveals the importance of gratitude to Allāh as an aspect of worship. No doubt, abandoning it is sinful in the Sight of Allāh:  “And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allāh), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe.” (Surah Ibrahim, 14: 7)

To conclude, one of the most interesting attributes of Allāh is Ash-Shakur meaning that Allāh is the most appreciative. So we should be grateful to the one who endows us with health, family, wealth, peace and security, a nurturing environment etc. By recognizing Allāh’s bounties by the heart or tongue, or through deeds, words, and gestures, our hearts will find contentment and peace.

And Allāh Almighty Knows best.

(This article is based adapted from the book ‘Self-Development in the Context of Man's Relationship with Allāh ‘by Amin Ahsan Islahi published by the Islamic Foundation Via On Islam Sunday, 23 August 2009; and an article entitled “Expressing Gratitude: The Muslim Norm” by Fouziah Hakkou, Via On Islam 26 December 2010.)

The Nine Conditions of Shahādah

The Nine Conditions of Shahādah

By Jamaluddin Zarabozo

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks are due to Allāh, the Lord of al-`ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.

What Every Muslim Needs to Know.

There is something very important for both the new Muslims and those who grew up in Islām, without which a person may not really be a "Muslim." It is called the "Shahādah." The complete statement of the creed of the Muslim is: "Ash-haduan-Lā-ilāha-illallāh; Wa-ashhaduanna Muhammadar-Rasū-lul-lāh." (I bear witness that there is none worthy of worship except Allāh; and I bear witness that Muhammad is His servant and messenger).

Every Muslim has been taught that the key to "Jannah" (Paradise) is the statement in Arabic: "Lā- ilāha- illallāh."  (There is none worthy of worship except Allāh). Yet too many Muslims simply rely upon this statement and believe that as long as they have made this statement, nothing will harm them.  They think they will be granted Paradise because of this mere verbal statement of the Shahādah.  

There is no question that the mere saying of the Shahādah: "I bear witness that there is none worthy of worship except Allāh and I bear witness that Muhammad (Sallallāhu `alayhi wasallam) is His servant and messenger" is not sufficient for salvation. In fact, the munafiqeen (hypocrites) used to make this statement quite often yet Allāh describes them as liars and says that they shall abide in the lowest abyss of the Hell-fire. 

True scholars of Islām tell us that this testimony of faith is our "Muftah ul Jannah" (Key to Paradise). The famous follower Wahb ibn Munabbih was once asked;"Isn't the statement of "Lā-ilāha-illallāh" the key to Paradise?" He answered;"Yes! But every key has ridges. If you come with the key that has the right ridges, the door will open for you. Yet if you do not have the right ridges the door will not open for you." 

Think about it. If you try to drive your car with the key to your house will it work? Of course, not. So, we see that the statement like a key, must meet certain conditions in order to work. In fact these conditions are what will determine who will benefit from the statement and who will not benefit from saying it, no matter how many times per day they say it. We must work hard to learn, understand and practice these conditions before we run out time and then it would be too late for our Shahādah to help us at all. This article has value only if we use it to look at ourselves and make sure we are really meeting these conditions.  

Then by Allāh's Mercy, the doors to Jannah will open for us with our KEY (muftah) of Lā-ilāha-illallāh".

Nine Conditions of the Shahādah:

 

The “Qur`an” and the "Hadīth" (saying narrated from or about the Prophet (Sallallāhu `alayhi wasallam) regarding his words, actions, or attributes.) are the ultimate sources for knowledge in Islām. We find contained in them the reality of the conditions necessary for the "Shahādah" to work as a "muftah" to the "Jannah" for us. The number might be understood as seven, eight or even nine depending on how you would categorize them or combine them together. Regardless of how we would list them or divide them up, it still remains that we must understand and most important, apply these conditions of our Shahādah if we are to enter the Jannah. We listed them here as "nine" in order to give more attention and detail to each and every aspect. However, the scholars who have listed them as seven or eight have not left anything out. They have merely combined several for easier comprehension and memorization. 

The nine conditions of the Shahādah are known as: 1. Knowledge 2. Certainty 3. Acceptance 4. Submission 5. Truth 6. Sincerity  7. Love  8. Denial of false worship, and 9. Adherence

1. Knowledge (`Ilm)

That is, one must have the basic and general knowledge of what is meant by the Shahādah. One must understand what the Shahādah is affirming and what the Shahādah is denying. Allāh says in the Qu`an, “So know that there is no God but Allāh, and ask forgiveness for your sin." (Muhammad, 47: 19).

Similarly, the Prophet (Sallallāhu `alayhi wasallam) said, “Whoever dies knowing that there is no one worthy of worship except Allāh shall enter Paradise.” (This is recorded by Muslim)

In fact, the Shahādah itself is a testimony. When one testifies to something, one must know what it is that he is testifying concerns. Obviously, a testimony about something that one does not have any knowledge about is absolutely unacceptable.

Allāh says in the Qur`an, “Except him who bears witness unto the truth knowingly." (Al-Zukhruf, 43: 86).

Now this condition probably sounds obvious; if someone said to you, "There is no God except Allāh," and then said that what he meant by Allāh was Jesus, you would immediately tell him that this Shahādah is nonsense. Yet can you imagine that there is a Muslim country in the world that until recently used to have a yearly weeklong celebration to "the Gods of the Sea"! All along they call themselves Muslims and they make the Shahādah numerous times a day.

This clearly shows that they have no idea what the meaning of their Shahādah is. Do you think that this kind of Shahādah will open the doors to Paradise for them? Today, there are many Muslims who wonder why we should not accept secularism. They think that there is nothing wrong with secularism! Many of these Muslims pray five times a day and utter the Shahādah repeatedly. Yet they see nothing wrong with accepting a Lawgiver other than Allāh? What kind of Shahādah are these people making?

All of us do our best to learn at least the basics of Islāmic beliefs, the basics of what Shahādah means. In this way, Allāh willing, we will be making the correct Shahādah. We will be witnessing to the truth as we are supposed to be witnesses to it.

2- Certainty (Yāqin)

This is the opposite of doubt and uncertainty. In Islām, in fact, any kind of doubt is equivalent to Kufr or disbelief. We must, in our hearts, be absolutely certain of the truth of the Shahādah. Our hearts must not be wavering in any way when we testify to the truth of, "There is none worthy of worship except Allāh." Allāh describes the believers in the Qur'an as those who have belief in Allāh and then their hearts waver not. Allāh says, “The (true) believers are those only who believe in Allāh and His messenger and afterward doubt not, but strive with their wealth and their lives for the cause of Allāh. Such are the sincere." (Al-Hujjarat, 49: 15)

Similarly, the Messenger of Allāh (Sallallāhu `alayhi wasallam) said, "No one meets Allāh with the testimony that there is none worthy of worship but Allāh and I am the Messenger of Allāh, and he has no doubt about that statement, except that he will enter Paradise." (This is recorded by Muslim)

I ndeed, Allāh describes the hypocrites as those people whose hearts are wavering. For example, Allāh says: "They alone seek leave of thee (not to participate in jihad) who believe not in Allāh and the Last Day and whose hearts feel doubt, so in their doubt they waver." (Al-Tawbah, 9: 45)

Many scholars have stated that the diseases of the heart, or the doubt and suspicions that one allows into one's heart, are more dangerous for a person's faith than lusts and desires. This is because lusts and desires may be satisfied at some time yet the person still knows them to be wrong and he may control himself and repent and give up that evil deed. On the other hand, the doubts and suspicions may linger in the heart, with no cure, until the person finally leaves Islām entirely or continues to practice Islām while, in fact, in his heart he does not have the true faith. The greatest cure for these doubts is seeking knowledge. It is through sound knowledge of the Qur'an and the Sunnah that most of these doubts will be removed.

3 - Acceptance (Qabūl)

If a person has knowledge of and certainty in the Shahādah, this must be followed by acceptance, with the tongue and heart, of whatever that Shahādah implies. Whoever refuses to accept the Shahādah and its implications, even if he knows that it is true and certain about its truth, and then he is a disbeliever? This refusal to accept is sometimes due to pride, envy or other reasons.

In any case, the Shahādah is not a true Shahādah without its unconditional acceptance. The scholars all talk about this condition as a general condition in the way that I have just stated. However, there is also a more detailed aspect that we must all be aware of. The believer accepts whatever the implications of the Shahādah are. This also means that he believes in whatever is stated in the Qur`an or stated by the Prophet (Sallallāhu `alayhi wasallam), without any right to choose what he wants to believe and what he wants to reject.

Allāh says in the Qur`an, “Do you believe in part of the book and reject part of it? And what is the reward of those who do so, except humiliation in the life of this world, and on the Day of Resurrection they will be sent to the most dreadful doom." (Al-Baqarah, 2: 85).

This is one aspect that the Muslims must be aware of. Although it is not the same as the complete refusal to accept the truth, by rejecting part of the truth that has come from Allāh, one also negates his testimony of faith. Unfortunately, many Muslims are doing this nowadays in various ways. Although not all of these forms may necessarily be considered apostasy, they are still very dangerous. For example, if they do not like what is stated in a verse in the Qur`an, they simply reinterpret the verse according to their liking. If they do not like what is stated in a hadīth, they simply state that the hadīth must not be authentic although they are not scholars in that area. This kind of behavior is the antithesis of the behavior of the true Muslims. Whatever comes from Allāh and His Messenger (Sallallāhu `alayhi wasallam), the true Muslim believes in as the truth. This goes hand in hand with their testimony of faith.

4- Submission and Compliance (Inqiyād)

This implies the actual physical enactment with our deeds of our Shahādah. In fact, this is one of the main meanings of the word Islām itself, "the submission to the will and commands of Allāh." This is what Allāh commands in the Qur`an, "Turn unto Him repentant, and surrender unto Him" (al-Zumar, 39: 54).

Allāh has praised those who submit to His command by their actions. Allāh says, "Who is better in religion than he who surrenders his purpose to Allāh while doing good" (An-Nisā’, 4: 125).

Actually, Allāh has clearly made it a condition of faith that one submits to the command of Allāh and His messenger. Allāh says, "But nay, by your Lord, they will not truly believe until they make you [the Messenger of Allāh] judge of what is in dispute between them and find within themselves no dislike of which you decide, and submit with full submission" (An-Nisā’, 4: 65)

Unfortunately, there are many that claim that there is no relationship between faith and deeds. You can even hear one Muslim saying about another, "That is the best Muslim I have ever met," yet the other person performs scarcely any of the deeds of Islām whatsoever. This incorrect understanding of faith has spread throughout the Muslim world. Indeed, our Shahādah or testimony of faith must be implemented or realized in our hearts, tongues and actions. In our hearts, we must have love for Allāh, fear Allāh and hope in Him. With our tongues we must testify to the Shahādah. And with our actions, we must implement what the testimony of faith requires from us.

Anyone who claims to be a Muslim and yet does no deeds either does not understand Islām whatsoever or is bearing testimony against himself that his testimony of faith is not a true and correct testimony of faith. This does not mean that the true believer never commits a sin. Indeed, true believers do commit sins, but as long as they recognize that what they did is not correct and it is inconsistent with their obligation of submitting to Allāh, then they have not violated the soundness of their testimony or Shahādah. But do not forget they are still sinners. And what is the minimum of submission that is required from a person beyond whom there can be no claim to faith? For those scholars who say that the abandonment of prayers is infidelity, it is the five daily prayers. Whoever does not perform, at least, the five daily prayers have gone beyond the limit that is acceptable for lack of deeds. Allāh knows best.

5-Truthfulness (As-Siddiq), As Opposed To Hypocrisy and Dishonesty

This means that when we say the Shahādah, we are saying it honestly. We actually mean it. We are not lying when it comes to our testimony of faith. The Prophet (Sallallāhu `alayhi wasallam) said, "No one bears testimony to there being no one worth of worship save Allāh, sincerely from his heart, except that Allāh makes the Hell-fire forbidden for him." (This is recorded by Al-Bukhari and Muslim)

We are all familiar with those who say the testimony of faith yet they are not saying it honestly. They do not believe in it but they are simply saying it in order to protect them or to get some gain from doing so; these are the hypocrites.

Allāh has described them in the opening of the Qur'an with the following words: "And of mankind are some who say, 'We believe in Allāh and the Last Day,' when they believe not. They think to beguile Allāh and those who believe, and they beguile none save themselves, but they perceive not. In their hearts is a disease and Allāh increases their disease. A painful doom is theirs because they lie" (Al-Baqarah: 8-10).

Obviously, the Shahādah of those who become Muslims simply to benefit from being Muslim and not because they believe in Islām will be rejected by Allāh in the Hereafter. They will face a painful punishment due to their lying.

6- Sincerity (Al-Ikhlās)

That is, when we make the Shahādah, we must do so solely for the sake of Allāh. We must not do it for any other reason. And we must not do it for anyone else's sake. In this manner, the meaning of sincerity is opposite of Shirk or ascribing partners with Allāh. We became and remain Muslims solely for Allāh's sake.

Allāh says in the Qur`an, "Worship Allāh, and making religion pure for him" (Al-Zumar, 39: 2).

And Allāh also says, "And they are ordained not else than to serve Allāh, keeping religion pure for Him, as men by nature upright and to establish worship and to pay the poor-due. That is true religion" (Al-Baiyinah, 98: 5)

And the Prophet (Sallallāhu `alayhi wasallam) added, "Allāh has forbidden for the Hell-fire anyone who says, 'There is no one worthy of worship except Allāh,' and say so desiring the face [and pleasure] of Allāh." (This is recorded by Muslim)

This is something that we should all think about, especially those of us who grew up in Muslim families and were born Muslim. We should make it very clear to ourselves that we are Muslims only for the sake of Allāh. We are not Muslims for the sake of our parents, friends, family or community. It must be clear in our minds that we are Muslims for the sake of Allāh first, last and only. One of the signs that we are Muslims for the sake of Allāh is that we do whatever Allāh asks of us, regardless of what anybody else desires or wants from us. That is, in the same way that we are Muslims solely for the sake of Allāh, all of our actions are done for the sake of Allāh.

However, sometimes one begins to wonder whether some people meet this condition. Some people from the Muslim world practice Islām to the extent that it is pleasing to their families. If there is anything in Islām that their families do not like- although their families are Muslim and therefore they actually should like all of Islām- then they do not practice that aspect of Islām. One common example of that nature is mixing between men and women. Sometimes a brother, will not mix with women and his wife will remain separate from the men. Yet, when they return to their homes, because this is not pleasing to their families who want to mix between men and women, they easily, simply and happily compromise their religion for the sake of their parents. These people must sincerely ask themselves why they are Muslims. Are they Muslims for the sake of their parents and therefore whatever their parents like they will do and whatever their parents do not like they won't do? Or are they Muslims for the sake of Allāh and therefore whatever Allāh dislikes they will not do and whatever Allāh is pleased with they do?

7- Love (Mahabbah)

That is, the believer loves this Shahādah, he loves in accordance with the Shahādah, he loves the implications and requirements of the Shahādah and he loves those who act and strive for the sake of this Shahādah. This is a necessary condition of the Shahādah. If a person makes the Shahādah but does not love the Shahādah and what it stands for, then, in fact, his faith is not complete. It is not the faith of a true believer. And if he loves something more that this Shahādah or if he loves something more than Allāh, then he has negated his Shahādah. The true believer, the one meeting the conditions of the Shahādah puts no one whatsoever as an equal to Allāh in his love.

Allāh says in the Qur`an, "Yet of mankind are some who take unto themselves (objects of worship which they set as) rivals to Allāh, loving them with a love like (that which is due to) Allāh only. However, those who believe are stauncher in their love of Allāh" (Al-Baqarah, 2: 165).

And elsewhere Allāh says: "Say: If your fathers, or your sons, or your brethren, or your wives, or your tribe, or the wealth you have acquired, or merchandise for which you fear that there will be no sale, or dwellings you desire are dearer to you than Allāh and His Messenger and striving in His way: then wait till Allāh brings His command to pass. Allāh guides not wrongdoing folk" (Al-Tawbah, 9: 24)

The Prophet (Sallallāhu `alayhi wasallam) said, "Whoever has three characteristics has tasted the sweetness of faith. [The first of these] is that he loves Allāh and His Messenger more than he loves anyone else..." (This is recorded by Al-Bukhari and Muslim)

This is one of the most important aspects of Islām yet, for some reason, it is missing from the lives of many Muslims. They act in Islām as if Islām were a chore instead of doing things out of the love of Allāh. When Allāh orders us to do something, like bear witness to the faith, we should realize that that thing is pleasing to Allāh and, therefore, out of our love for Allāh, we should be very pleased to do the acts that are pleasing to Allāh. But, as I said, this feeling is missing from many, many Muslims today.

8: Denial of False Worship

Although that is clear in the words of the Testimony of Faith, it does not seem clear to everyone who makes that testimony. Therefore, I am mentioning it explicitly here. In Surah Al-Baqarah, Allāh clearly reminds us of this important aspect of the Shahādah, the Shahādah is not merely an affirmation but it is both an affirmation and a negation.

Allāh states, “And he who rejects false deities and believes in Allāh has grasped a firm handhold which will never break" (Al-Baqarah, 2: 256).

Perhaps the Prophet (Sallallāhu `alayhi wasallam) made this point even clearer when he said: "Whoever says there is no one worthy of worship except Allāh and denies whatever is worshipped besides Allāh, then his wealth and blood are protected and his accounting will be with Allāh." (This is recorded by Muslim)

Although this condition should be obvious to everyone who says the words of Shahādah, you can still find Muslims who say the Shahādah and then make acts of worship for beings or things other than Allāh. You will find them going to the graveyards and worshipping those in the graves. They will perform acts of worship, not for the sake of Allāh, but for the sake of the dead "saints" in the grave. What kind of Shahādah have these people made? Do you really think that their Shahādah will mean anything on the Day of Judgment as long as they believe that acts of worship may be done for other than Allāh? 

9- Adherence (Astaqīm) Until Death

This is must if the Shahādah is to mean anything for you in the Hereafter. You cannot rest on your laurels of what you may have done in the past. No, indeed, the Shahādah must be your banner until your death.

The Prophet (Sallallāhu `alayhi wasallam) said: “A man spends a long time doing the deeds of the people of Paradise and then he ends his deeds with the deeds of the people of the Hell-fire. And a man spends a long time doing the deeds of the people of the Hell-fire and then he ends his deeds with the deeds of the people of Paradise." (This is recorded by Muslim)

In another hadīth, the Prophet (Sallallāhu `alayhi wa sallam) said: "By the One beside whom there is no other God, one of you does the actions of Paradise until there is just a hand span between him and Paradise and then the book [preordainment] overtake him and he does the actions of the people of Hell and he enters into it." (This is recorded by Al-Bukhari and Muslim)

And Allāh says: "O believers, observe your duty to Allāh with right observance, and die not except as Muslims [in complete state of surrender, submission, obedience to Allāh]" [in complete state of surrender, submission, obedience to Allāh]" (Al-`Imran, 3: 102).

These are the conditions or aspects of the Shahādah that each and every one of us should look deep down into our own hearts and ask ourselves:

·         "Is my Shahādah meeting those requirements?"

·         "Am I saying it sincerely, honestly and out of love for Allāh?"

·         "Am I saying it based on what it really means?"

·         "Am I denying all other false objects of worship?"

·         "Is there any part of my Shahādah that is weak or missing?"

It is not enough to simply memorize these conditions and the answers to the questions as though we were on our way to class to take a "pop quiz." We might meet Muslims or even the teachers themselves, who have totally memorized these conditions and their meanings so much so that they can recite every detail. But if we look to the way they act and the way they treat others, we know that the conditions are not having the right effect on them. This is proof that no matter how much a person knows, it only matters how much they live up to it. In the Next Life their knowledge of these conditions of Shahādah will not benefit them in the least if they have not put them into practice. Actually, their knowledge will be proof against them because they clearly knew the conditions, yet they were not willing to live up to them in this life.

As Muslims we need to ask ourselves right now, before we die and go in front of Allāh for His Judgment. We need to consider our answers carefully to these questions. If we are weak in certain areas of these important questions, then we should work hard to remove that weakness. So that in the Next Life our Shahādah will be our "Key to Paradise" and the gates of the Paradise will open wide for us and we will be able to live forever in Allāh's Jannah with Him being please with us.

"O Allāh, make us of those who learn, understand and apply the true meanings of the Shahādah, amīn. Forgive us were we fall short or make mistakes, ameen. Bring us closer to You by Your Mercy and enter us into Your Jannah, amīn." Wal Hamdulillahi Rabbil Alamīn

Allāh Almighty knows best.

[Excerpted from the article entitled "The Conditions of "Lā ilāha illallāh" By Jamaluddin Zarabozo, published in Al-Basheer Magazine]

See: Conditions of the Shahādah;See: The Condition of Certainty of Shahādah;See: The Shahādah and Its Importance