The cooperation and unity that Islam demands between and among Muslims is comparable to a single body, each part is responsible for the other. Accordingly if one of the parts is injured or hurt then the rest of the body immediately feels that pain and is certainly uncomfortable at the situation until it is rectified without delay. The brotherhood of Muslims is a very deep and wide concept that guarantees the safety and well-being of the society at large. It is a force for good, a purveyor of peace and justice for everyone. It provides stability in a quarrelsome world. In one of his statements that lay a strong foundation for unity and cooperation among Muslims, the Prophet (salallahu alayhi wa sallam) said
"Whoever helps a believer with a hardship from the hardships of this life, Allaah will help him with a hardship from the hardships of the Day of Resurrection. Whoever shows leniency towards someone in difficultly, Allaah will show him leniency in this life and the hereafter. Whoever conceals (the faults of) a Muslim, Allaah will conceal him in this life and the hereOfter. And Allaah will continue to aid the servant as long as the servant aids his brother. Whoever pursues a path seeking know/edge, Allaah will make easy for him a path to Paradise, No group of people gather in one of the houses (mosques) of Allaah reciting the book of Allaah and studying it among themselves, except that tranquility descends upon them, mercy covers them, the angels surround them, and Allaah will mention them to those with Him. And whoever is prevented by his deeds will not be hastened forward by his lineage," (Muslim)
A compelling exposition of this hadeeth by one of the great scholars of ai-Islam, al-Haafidh lbn Rajab ai-Hambali (RAH) forms the
"Whoever helps a believer with a hardship from the hardships of thisI''j:,;e..."This is an example of a rewardbeing in accordance and imilar to the deed. There are many texts like this such as the statement of the Prophet (salallahu alayhi wa sallam): "Allaah only shows mercy to those of His servants who are , merciful. II (Bukhari) The Arabic word "Kurbah" used in the Hadeeth is any severe hardship that puts a person in great difficulty, The word "Naffasa" meaning "help" or "relieve" is to lessen and decrease some of the burden of such a hardship. The word is derived from the same root as the Arabic word for "breathe" such that when the throat is tight or constricted, its only relief is to help and allow it to breathe. So, by doing this, you remove his hardship and thereby relieve his distress andworry. So,the reward for helping and relieving (a believer's hardship) is help and relief (from Allaah), and the reward for actually removing it is likewise removal (of a hardship by Allaah).
"... Allaah will help him with a hardship from the hardships of the Day of Resurrection. II Regarding the statement, "Allaah will help him with a hardship from. the hardships of the Day of Resurrection," he didn't say,"... with the hardships of this life and the hereafter," as he did afterwards in the Hadeeth with showingleniency towards a believer and concealing hisfaults. Again, just for ease of reference ,the Hadeeth is: Whoever helps a believer with a hardship from the hardships of this life, Allaah will help him with a harcjship from the hardships of the Day of Resurrection. Whoever shows leniency towards someone in difficultly, Allaah will show him leniency in this life and the hereafter. Whoever conceals (the faults of) a muslim, Allaah willconceal him in this life and the hereafter." The reason for this, it's said, is because the arabic word "Kurbah" or hardship refers to extreme hardships and great difficulties and no one actually suffers from these types of difficulties in this life, no matter how serious his needs may be such as problems like financial difficulties or faults people would want concealed from which hardly anyone escapes. It is also said that the reason is because the hardships of this life compared with those of the hereafter are sinsignificant. So, for this, Allaah saveswith Himself the reward for helping with these kinds of hardships so hat He may help such a person with the difficulties of the hereafter. This is understood simply by reflecting upon the statement of the Prophet (salallahu alayhi wa sallam): "Allaah will gather the people, the first and last of them, together on one plain so that the caller will be heard by them all, and they will all be seen. The sun will come so close to the people thatthey will suffer such distress and hardship as they will not be able to tolerate and bear. Then the people wil/ SO;" 'Don't you see what situation you're in? Won't you look for someone who can intercede foryou with your Lord?'''(Bukhari)He then mentioned the rest of hislong narration about intercession. The Hadeeth has been recordedby both AI-Bukhaaree and Muslim from Abu Hurayrah.They also both collected a Hadeeth from 'Aaishah (RA) that the Prophet (salallahu layhi wa sal/am) said: "You will all be resurrected barefooted, naked, and uncircumcised." Aaishah asked, "0 Messenger of Allaah, the men andwomen looking at each other?" Sohe replied? "The situation will betoo severe for them to be concerned with that." (Bukhari) nd they collected the Hadeeth of Ibn 'Umar (RA) in which he narrated that the Prophet (salallahu alayhi wa sallam) said regarding the statement of Allaah: "The day when mankind will stand before the Lord creations." (Q83[AIMutaffifeen1:6) "Some of them will be standing in their own sweatup to the middle of their ears."(Bukhari) Abu Hurayrah (RA) narrated that the Prophet (salal/ahu alayhi wa sol/am) also said: "The people will sweat so much on the Day of Resurrection that their sweat will sink seventy arm-spans deep into the earth. and it will still rise up untilit reaches their ears." (Bukhari)
LENIENCY
"Whoever shows leniency towards someone in difficultly. AI/aah will show him leniency in this life and the hereafter." This is also evident that such difficulties will occur in the hereafter.Allaah dearly described the Day of Resurrection asbeing a difficult day and that it is anything but easy for people who don't believe in Him. This may also be understood that He may make it easyfor other than them. He says: "And it will be upon the disbelievers a difficult day." (Q25[AI-Furqaan1:26) As for showing leniency with someone in this life with difficulties such as financial problems, this usually occurs in two ways: either by allowing someone more time until it is easier for them (to repay a debt, for example), and this is an obligation as Allaah says: "And if someone is in difficulty. then (let there be a) postponement until (a time on ease." (Q2[AI Baqarah1:280) Other times, it may occur by a debtor completely foregoing a debt owed to him, or by giving him any assistance that would relieve his financial stress. Both of these actions are greatly virtuous. In "Saheeh AI-Bukhaaree" and "Saheeh Muslim," Abu Hurayrah (RA) narrates that. the Prophet
(salallahu alayhi wa sol/am) said: "There used to be a merchant who would give loans to people. When he
would see someone in difficulty. he'd say to his wor~ers. "Give them time and pardon them so that perhaps
AIlaah will pardon us." So. AI/aah pardoned him." (Bukhari) They also both collected a Hadeeth
rom Huthayfah (RA) and Abu Mas'ood Al-Ansaaree (RA) who Mas'ood Al-Ansaaree (RA) who said they heard the PropheA man died and was asked. "What did you used to do?" He replied. "I used to do business with people and I would be lenient and give time to the rich (to pay a price or debt) and I would lessen (the price or debt) for the poor." So he was forgiven." (Bukhari) Abu Mas'ood (RA) also narrated that the Prophet (salal/ahu alayhi wa sol/am) said: "A man before you was taken to account and nothing of "Whoever gives time (to pay) to someone in a difficult situation or foregoes (his debt) and pardons him. AI/aah will shade him under His shade." good (deeds) was found with him except that he used mix with people. He was a wealthy man and used to instruct his workers to be lenient with and pardon the person in
(financial) difficulty. AI/aah said. 'We are more worthy of thatthan he is, so pardon him. III . (Muslim)
Abu Qataadah (RA) also narrated that he (salal/ahu alayhi wa sol/am) said: "Whoever would be pleased
that AIlaah saves him from the hardships of the Day of Resurrection. let him be lenient with someone in difficulty or forego (a debt) for him." (Muslim) AIThe Prophet (salal/ahu alayhi wa - sol/am) also said: "Whoever gives time (to bpay) to someone in a debt) and' pardons him. AI/aah will shade him under His shade."(Muslim) "Whoever conceals (the faults of) a Muslim. AIlaah will conceal him in this life and the hereafter ." This is another point that many texts' have come with meanings similar to it. Ibn Maajah recorded a Hadeeth from Ibn 'Abbaas (RA) that the Prophet (salallahu alayhi wa sallam) said: "Whoever concealsthe faults of his Muslim brother. AI/aah will conceal his faults on the Day of Resurrection. And whoever exposes the faults of his Muslim brother. AI/aah will expose his faults even by revealing those he
committed in (the p It's reported that some of the Salaf said something similar too: "I have met people having no shameful faults but they began to mention the faults of others, so the people begandiscovering their faults. And I met people who had faults, yet they used to conceal other people's faults, so their own faults were forgotten." 'The Hadeeth of Abu Barzah (RA) supports this in that the Prophet (salallahu alayhi wa sallam) said: "0 you who have believed with your tongues yet faith hasn't entered your hearts, do not back-bite the Muslims, and don't seek to discover their faults, for whoever seeks after their faults, Allaah will seek his faults. And if Allaah seeks afte~ someone's faults, He will expose him even (what he committed) in his home." (Abu Dawud) And know that people or are two types in this regard: I. Those whose faults areconcealed; nothing of their sinsare known. If they make a mistake orsin, it's not permissible to reveal or expose it or even speak about it. That would be the forbidden type of back-biting that has been
condemned in the texts. And regarding this, Allaah said: "Indeed, those who like that immorality should be spread andpublicized among those who believed, there will be for them a ainful punishment in this world and in the hereafter."(Q24[An- Noor1:19) such immorality from a believer could be regarding something he actually did or something that a person is wrongly accused of while being innocent of it, such asthe case ith the famous story of the lie against 'Aaishah, the wife of the prophet(salallahu alayhi wa sa/lam). Likewise, if a remorseful person comes repenting and admitting his crime, he is not to be exposed or inquired about. Rather, he is ordered to return and conceal his affair asthe Prophet (salallahu alayhi
wa sallam) instructed Maa'iz and the Ghaamidee woman. This is a reference to the story in which the Prophet (salallahu alayhi wa sa/lam) repeatedly refused to carry out th e. prescribed punishment upon a companion and kept asking for excuses for him. The Hadeeth is recorded by Muslim that
aa'iz Ibn Maalik (RA) came to the Prophet (sala/lahu alayhi wa sallam) and said, "0 Messenger of Allaah,
purify me (by establishing the prescribed punishment upon me)." He (salallahu alayhi wa sallam) replied: "Woe to you. Seek forgiveness from Allaah and repent to Him." He then returned and later came
b~ck and said the same thing to which the Prophet (salallahu alayhi wa sal/am) kept saying:"Woe to you.
Seek forgiveness from Allaah and repent to Him." On the fourth time, he (salallahu alayhi wa sallam) asked him: "For what should I purify you?" Maa'iz said. "For committing adultery." So Allaah's Messenger
This spreading and publicizing of . there madness in him?" He was informed that the man is not crazy.
He further asked: "Did he drink alcohol?" A man stood up to him but did not find the smell of alcohol
from him. Allaah's Messenger (salallahu alayhi wa sallam) asked him: "Did you (really) commit
adultery?" He replied, "Yes." He then instructed that he be stoned. So they remained in that state for
two or three days. Then the Messenger of Allaah (salallahu alayhi wa sallam) came while they
were sitting and he greeted them and sat. He said: "Ask for forgiveness for Maa'iz Ibn Maalik." So they said, "May Allaah forgive Maa'iz Ibn Maalik." Allaah's Messenger (salallahu alayhi wa sallam) then
said: "He repented with such repentance that if it were divided among the entire nation, it would
encompass them all. " In the same way, if such a person were to be taken to account for his crime yet the news of which had not reached the leader, then intercession should be made on his part so that he would not inform the leader. Similarly, there hascome a Hadeeth in which the Prophet (salallahu alayhi wa sallam) said: "Pardon those of prestigious character of their faults except the prescribed punishments." (Abu Dawud)
2. The second type of people with respect to sins is those who are well-known for their sins, those who openly and publicly commit them. They aren't concerned at all with the sins they commit, nor with what people sayabout them. These are the wicked ones who openly display their sins. Such people do not have the honor of people refraining from back-biting them as has been reported from AI-Hasan AI-Basree and others. Regardingthese people, there's no problem with inquiring about their affairs in order to establish the
prescribed rulings against them. Some of our companions (Ibn Rajab's)have explicitly stated this, using as evidence the statement of the Prophet (salallahu alayhi wa sallam) to Unays (RA): "Go in the morning, Unays, to the wife of this man (she was accused of adultery) and if she confesses. stone her." (Bukhari)
Also, regarding this type of people, intercession is not to be made on their behalf when taken to account even if the news has not reached the leader. Rather, they are left to have the prescribed penalties ronounced upon them so that their crime is known as a deterrent to others like them. Imaam Maalik said: 'Whoever is not known for harming the people, yet may have made some errors or mistakes, then there is no problem with interceding and pleading on their behalf as long as their crimes have not already been conveyed to the leader. As for those who are known for their evil and corruption, I don't like that anyone should intercede or argue on their behalf. Rather they are left to have the sentences carried out upon them."
Ibn AI-Mundhir and others have reported this. It was mentioned that some people beat a man (as a punishment for a crime) until he died, while killing him wasn't permissible. If only the person would have repented from the first offense, it would be better for him in that he repents for something between him and
Allaah, thereby concealing his own sin. As for a second offense, some people are of the opinion he should
do the same. Still, others have said that even upon the first offense, he should come to the leader and confess against himself in whatrequires a prescribed punishment so that he may be purified (of his crime).
AIDS
"And Allaah will continue to aid the servant as long as the servant aids his brother." And similarly in the narration of Ibn 'Umar (RA) that has already been mentioned: "Whoever remains in the service of his brother, Allaah remains in his service." (Bukhari) Abu Bakr As-Siddeeq (RA) used to milk sheep or goats for a particular neighborhood. When he was appointed as the successor and leader of the Muslims, one of their maids said, "Now, he will not milk them for us." Abu Bakr (RA) said "No, I hope the current position
I've assumed won't change anything I used to do," or he said something similar to this. They used to assist others in milking because, among the Arabs, it used to be considered improper for women to have to milk their animals. So, when the men were absent, they (the remaining women) needed someone who would milk the animals for them. 'Umar Ibn AI-Khattaab (RA) used to care for the widows and fetch water for them at night. One night, Talhah (RA) saw him entering a woman's house, so Talhah visited her the next day. He discovered she was elderly, crippled, and blind. He asked her, 'What does that man ('Umar) do for you?" She replied, "This man, ever since such and such time, he has cared for me. He comes to me with whatever I need and he removes any difficulties from me." Talhah then said (to himself), "May your mother lose you,
Talhah! You were actually seeking to discover some faults of 'Umar?!" Mujaahid said, "1 once accompanied Ibn 'Umar on a journey in order to serve him but instead, he ended up serving me." Many righteous people used to make it a condition that they would only allow their companions to accompany them if they agreed to be served by them. And recorded in the two authentic collections, Anas (RA) said: We were with the Prophet (salallahu alayhi wa sallam) on a journey. Some of us were fasting and others not. We stopped at a place to rest during a very hot day. Most of us had (sufficient) clothing to shade ourselves, but some eople
had only their hands to protect them against the sun. Those who were fasting were unable to do anything (from the heat, fasting,exhaustion, etc.). So, those who were not fasting had to establish and provide shelter and water the riding animals. So, Allaah's Messenger (salallahu alayhi wa sal/am) said: "Today, those who were not fasting have gone and taken the rewards." (Bukhari)
SEEKING
"Whoever pursues a path seeking knowledge, Allaah will make easy for him a path to Paradise." Pursuing a path seeking knowledge includes actually traversing a physical path such as walking to the gatherings of the scholars, and it also includes pursuing a figurative path in that any means leading to the acquisition of religious knowledge would be considered pursuing a path to knowledge. Examples would be memorization, studying, reviewing, research, writing, comprehension, and any other way of obtaining knowledge.
And his statement, "Allaah will make easy for him a path to Paradise," could mean that Allaah will make the knowledge he seeks easyfor him to learn and the path or means of obtaining it easy too. Surely, religious knowledge is the path leading to Paradise. This ease and facilitation is similar to the verse: "And We have certainly made the Quraan easy for remembrance, so is there any who will remember?" Q54[AIQamar}: 17) Some of the Salaf have said. That anyone who seeks knowledge, Allaah will help him. It may also be understood that Allaah will make it easyfor the student of knowledge if he intends by his earning to please Allaah, seeking only His face and to benefit from it and act upon it. In that way, it becomes a means of his guidance and his entry into Paradise. Allaah may also facilitate other areas or sciences of knowledge for a student other than what he initially seeks to learn. thereby benefitting him and becoming the means leading him to Paradise. It is said. "Whoever acts upon what he knows, Allaah will cause him to learn more knowledge that he had previously not known of." Similarly, it's also said, "The reward of a good deed is another good deed after it." The statement of Allaah supports this: "And Allaah increases those who were guided with (more) guidance." (QI9[Maryam1:76) And His statement: "And those who are guided, He increases them in guidance and gives them their righteousness." (Q47[Muhammad1: 17) Also included in this hadeeth is that Allaah will make the actual pathway to Paradiseeasywhich is the bridge (over the Fire) leading to it. He will also make the severe and terrifying circumstances before it and after it easy.So, He may help the student of knowledge with these things because he benefitted from his knowledge.
Undoubtedly,. religious knowledge is one of the foremost ways leading to Allaah. So, whoever traverses
His path without deviating from it, he will reach Allaah and His Paradise by the nearest and easiest path.
We understand that the paths leading to Paradise will be made easy upon him - all of them (the actual and figurative paths). in this life and the hereafter. There's no way leading a servant to know Allaah and to His pleasure, to success by drawing near to Him, and to conversing with Him in this life and the hereafter except with beneficial knowledge - that which Allaah sent His messengers with and revealed in His books. It is this
evidence and support that leads to Allaah. By it (this knowledge), the person becomes correctly guided amongst the darkness of ignorance, doubts, and false beliefs. For this, Allaah has referred to His book as a light because He guides therewith through the darkness. Allaah says: "There has come to you from Allaah a light and a clear book. By it, Allaah guides those who pursue His pleasure to the ways of peace and brings them out of dark~ess into light, by His permission, and guides them to a straight path." (Q5 AIMaaidahJ: 15-16) The Prophet (salal/ahu alayhi wa sal/am) likened the carrier. Of religious knowledge to the one who uses the stars for guidance and direction throughout the night. If the stars become overshadowed, the travelers would lose their direction. $0, as long as the correct religious knowledge remains on earth, the people will be guided. And knowledge remaining is dependent upon its carriers and possessorsremaining.If those with knowledge and those who support it depart, people would fall back into isguidance as hasbeen mentioned in "$aheeh AI-Bukhaaree" and "$aheeh Muslim" from 'Abdullaah Ibn
'Umar (RA) that the Prophet (salal/ahu alayhi wa sal/am) said: "Indeed, AI/aah does not take away knowledge by removing it all at once from the servants. Rather. He takes knowledge away by taking the
scholars (in death) until there remains no scholar and people accept ignorant leaders. They will question
them and they will give ·religiousverdicts with no knowledge, thereby being misguided and misguiding
others: " (Bulhari) And one day the Prophet (salal/ahu alayhi wa sal/am) mentioned that knowledge will be raised up. $0, he was asked (by Ziyaad Ibn Labeed), "How will it be taken from us while we have read the Quraan? By Allaah, we certainly read it and encourage our women and children to read it?" The Prophet (salal/ahualayhi wa sal/am) said: "Here is the Torah (Tawraah) and the Bible (lnjeel) still with the Jews and the Christians; what prevented them?" (Tirmidhi) 'Ubaadah Ibn As-saamit (RA) was asked about this Hadeeth and he said, "If you want, I will inform you of the first thing of knowledge to be taken from people: humility." 'Ubaadah Ibn As-$aamit said this becauseknowledge isof two types: I. That knowledge, the fruits f
which are produced within people's hearts. It's the knowledge of Allaah, His names and attributes, and His
actions which instill within a person a sense of fear of Him, honor of Him, submission to Him, love of Him, hoping in Him, the willingness to call upon Him and rely upon Him. This isthe beneficial knowledge.
2. The second type of knowledge is that which is merely upon the tongue. It's Allaah's evidence in support of you or againstyou. $0, the first thing to be removed of knowledge is the beneficial knowledge which is that inner awareness which resides in the hearts and sets them straight. When this is removed, knowledge
will remain only upon the tongue as evidence. People will begin to belittle it and not act in accordance with it, neither the possessor of such knowledge nor others. Then this type of knowledge will also be removed by the removal of those who carry it. At this time, nothing will remain except the Qur'aan, and only in books. At such time, no one will know its meanings, its rulings, or its laws. Finally, towards the end of time,even the Qur'aan will be removed. Nothing of it will be found, neither in books nor within people's hearts. Afterwards, the final hour will be established as the Prophet (salal/ahu alayhi wa sallam) said: "The (final) hour will not be established except upon the worst of people." (Muslim) And He said: "The (final) hour will not be established until the word: 'AI(aah, Allaah'is not even said on the earth." (Muslim) "No group of people gather in one of the houses (mosques) of Allaah reciting the book of Allaah and studying it amongst hemselves, except that tranquility will descend upon them, mercy will cover them, the angels
will surround them, and Allaah will mention them to those with Him." This shows the virtue and preference f sitting in mosques, reciting and studying the Qur'aan. And this applies to both studying the Qur'aan as well as teaching it; there's no difference with regards to their virtues. 'Uthmaan Ibn 'Affaan (RA) narrated
that the Prophet (salallahu alayhi wa sallam) said: "The best of you are those who learn the Quraan and
teach it." (Bukhari) Abu 'Abdur-Rahmaan As-Sulamee said, "And that is exactly what has caused me to sit right here." He used to teach the Qur'aan during the leadership of 'Uthmaan Ibn 'Affaan (RA) so much that even word of his teaching reached AI-Hajjaaj Ibn Yoosuf (a leader who came many years later).So, although such virtue may be generally applied to other forms of religious knowledge, gathering in the mosques to study the Qur'aan has explicitly been mentioned here. And sometimes, even the Prophet (salallahu alayhi wa sallam) would ask someone else to recite the Qur'aan so he could listen to his recital as Ibn Mas'ood (RA) used to recite to him and he said: "Certainly, I like to hear it from someone besides myself" (Bukhari) 'Umar (RA) used to also instruct someone to read to him and hi companions while they would listen. He would sometimes ask Abu Moosaa, and other times 'Uqbah Ibn 'Aamir (RA). Most scholars also use, as a general proof to support the virtue of studying the Quraan, the Hadeeth regarding the merits of gathering for the remembrance of Allaah because the Qur'aan is the best type of remembrance. Abu Hurayrah (RA) narrated that the Prophet (salallahu alayhi wa sallam) said: "Allaah has angels that go from place to place searching for people remembering (talking about) Allaah. So, when they find a particularpeople mentioning Allaah, they call out (to other angels), "Come here to your objective." They then envelope them (the people) with their wings reaching to the sky. Their Lord asks them, yet He knows more than they do, "What are My servants saying?" The angels reply, "They are glorifying you (saying: SubhaanAllaah), declaring Your greatness (saying: AI/aahu Akbar), praising You (saying: AI-amdulillaah), and exalting You." He asks, "Have they seen Me?" They reply, "No, by Allaah, they have not seen You." He asks, "And what if they aw Me?" The angels reply, "If they saw You, they would be even tronger in worshipping You, stronger in glorifying and praising You, and they would exalt You even more." Allaah further asks, "What are they asking of Me?" They reply, "They are asking You for Paradise." He asks, "And have they seen it?" "No, by Allaah, oh Lord, they have not seen it." Allaah asks, "What if indeed they had seen it?" The angels answer, "If indeed they had seen it, they would be even more eager for
it, even stronger in seeking it, and their desire for it would greatly increase." A/faah then asks, "From what are they seeking protection?" "From the Fire," the angels reply. Allaah asks, "And have they seen it?"
They answer, "No, by Allaah, oh Lord, they have not seen it." He says, "And what if they had seen it?" They answer, "If they had seen it, they would be even stronger in fleeing from it, and fear it .muchmore." Allaah then says, "I call you all to witness thC!.t I have forgiven them." One of the angels says, "There is a person not from among them; he only came for some other need." He says, "They are all sitting together and because of them, their companions will not be saddened." (Bukhari) Imam Muslim also recorded a
Hadeeth from Mu'aawiyah (RA) that the Prophet (salallahu alayhi Thanks or gratitude means reciprocating kindness and giving praise to the one who has done good and kind things. The one who 'is most deserving of thanks and praise from people is Allaah, may He be glorified and exalted, because of the great favours and. blessings that He has bestowed upon His slaves in both spiritual and worldly terms. Allaah has
commanded us to give thanks to Him for those blessings, and not to deny them. He says: "Therefore remember Me (by praying, glorifying). Iwill remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me" (Q2[BaqarahJ: 152) The greatest ones who obeyed
this command, and gave thanks to their Lord until they deserved to be described as shaakir and shakoor (thankful) are the Prophets and Messengers (salallahu alayhi wa sallam). Allaah says: "Verily, Ibraaheem was an Ummah (a leader having all the good righteous qualities), or a nation, obedient to Allaah, Haneef
(i.e. to worship none but Allaah), and he was not one of those who were AI Musbrikoon (polytheists). (He was) thankful for His (Allaah's) Favours. He (Allaah) chose him (as an intimate friend) and guided him to a Straight Path (IslamicMonotheism)" (Q 16[al-NahIJ:120, 121) "0 offspring of those whom We carried (in the ship) with Nuh (Noah)! Verily, he was a grateful slave" (Q 17[al-lsro'J:3) Allaah has mentioned some of the blessings that He has bestowed upon His slaves, and has commanded them to be grateful for them, and has told us that few of His slaves give thanks to Him: Allaah says: "0 you who believe (in the Oneness of Allaah)! Eat of the lawful things that We have provided you with, and be grateful to Allaah, if it is indeed He Whom you worship" Q2[al-BaqarahJ:I72) Also, Allaah says: "And surely, We gave you authority on the earth and appointed for you therein provisions (for your life). Little thanks do you give" (Q7[al-A'raafJ:10) And He says: "And among His Signs is this, that He sends the winds as glad tidings, gIVIng you a taste of His
Mercy (i.e. rain), and that the ships may sail at His Command, and that you may seek of His Bounty, in rder
that you may be thankful" [aI-Room31:46J Among spiritual blessings, He mentions; "0 you who believe! When you intend to offer As-Salaah (the prayer), wash your faces and your hands (forearms) up to the elbows,rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles. If you are in a state of [anaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body). But if you are ill or
on a journey, or any of you comes after answering the call of nature, or you have been in contact with
women (i.e. sexual intercourse), and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands, Allaah does not want to place you in difficulty, but He wants to purify you,
and to complete His Favour to you that you may be thankful" (Q5[al- Maa'idahJ:6) And there are many other blessings. We have only mentioned some of these blessings here; listing all of them is impossible, as
Allaah says:"And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will
you be able to count them. Verily, man is indeed an extreme wrongdoer, a disbeliever (an extreme ingrate who deniesAllaah's Blessings by disbelief)." (Q 14[lbraaheem]:34) Then Allaah blessed us and forgave us our shortcomings in giving thanks for these blessings.He says:"And if you would count the Favours of llaah, nevercould you be able to count them.Truly, Allaah is Oft Forgiving,Most Merciful" (Q 16[al-Nahl}:18) The Muslim is always asking his Lord to help him to give thanks to Him, because were it
not for Allaah's helping His slave, he would not be able to give thanks. Hence it is prescribed in the saheeh $unnah to ask for help from Allaah to give thanks to Him. It was narrated from Mu'aadh ibn Jabalthat the Messenger of Allaah (salal/ahu alayhi wa sal/am) took his hand and said: "0 Mu'aadh, by Allaah I love you, by AI/aah I love you." Then he said, "I advise you, 0 Mu'aadh, do not fail following every prayer to say: 0 AI/aah help me to remember You, thank You and worship You properly." (Abu Dawood) Gratitude for blessings is a causeof them being increased, as Allaah says: "And (remember) when your Lord proclaimed: 'Ifyou give thanks(by accepting Faith and worshipping none but Allaah), I will give you more (of My Blessings); some of these blessings here; listing all of them is impossible, as Allaah says:"And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will you be able to count them. Verily,man is indeed an extreme wrongdoer, a disbeliever (an extreme ingrate who denies Allaah's Blessings by disbelief)." (Q 14[lbraaheem]:34) Then Allaah blessed us and forgave us our shortcomings in
giving thanks for these blessings. He says:"And if you would count the Favours of Allaah, never could you be able to count them. Truly, Allaah is Oft Forgiving, Most Merciful" (Q 16[al- Nahl}:18) The Muslim is always asking his Lord to help him to give thanks to Him, because were it not for Allaah's helping His slave, he would not be able to give thanks. Hence it is prescribed in the saheeh $unnah to ask for help from Allaah to give thanks to Him. It was narrated from Mu'aadh ibn Jabalthat the Messenger of Allaah (salal/ahu alayhi wa sal/am) took his hand and said: "0 Mu'aadh, by Allaah I love you, by AI/aah I love you." Then he said, "I advise you, 0 Mu'aadh, do not fail following every prayer to say: 0 AI/aah help me to remember You, thank You and worship You properly." (Abu Dawood) Gratitude for blessings is a cause of them being increased, asAllaah says: "And (remember) when your Lord proclaimed: 'Ifyou give thanks (by accepting Faith and worshipping none but Allaah), I will give you more (of My Blessings); Shaykh 'Abd al-Rahmaan al-Sa'di (RA) said: "What man should do is attribute blessings to Allaah and acknowledge them fully. Thus he will attain complete Tawheed (belief in the Oneness of Allah). Whoever denies the blessings of Allaah in his heart or on histongue, is a kaafir and has nothing to do with Islam." Whoever affirms in his heart that all blessings come from Allaah alone, but verbally he sometimes attributes them to Allaah and sometimes attributes them to himself, or his actions, or the efforts of someone else – as happens on the lips of many people - this is something that the person must repent from, and he should not attribute blessings to anyone except their Creator, and he must strive to make himself do that, because faith and Tawheed cannot be attained except by attributing blessingsto Allaah. The gratitude which is the head of faith is based on three pillars: acknowledgment of the heart of all the blessingsthat Allaah hasbestowed upon him, and upon others, and talking about them;praising Allaah for them; and using them to obey the One Who bestowed the blessings and to worship Him. (AI-Qawl al-Sadeed fi Maqaasidal-Tawheed (p. 140» Allaah says, describing the situation of one who denies attribution of blessings to Allaah:"They recognise the Grace of Allaah, yet they deny it (by worshipping others besides Allaah) and most of them are disbelievers." (Q I6[Nahl}:83)
Ibn Katheer (RA) said: i.e.• they acknowledge that Allaah is the One who grants them that. And He is the one who bestows that favour upon them. yet despite that they deny it. and worship others alongside Him. and attribute victory and provision to someone other than Him. (Tafseer Ibn Katheer).
2. As for gratitude of the tongue, it means acknowledging verbally – after believing in the heart- that the ne
who grants blessing is indeed Allaah, and keeping the tongue busy with praise of Allaah, may He beglorified and exalted.Allaah says, explaining His blessings to His slave Muhammad (salallahu alayhi wa sollam): "And He found you poor and made you rich (self sufficient with self contentment)?" (Q93 [al-Duha1 :8). Then He reminded him in return for that: "And proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces)" (Q93[al-Duha]:II). Ibn Katheer (RA) said: i.e., as you were poor and in need, then Allaah made you rich and independent of means: then speak of the blessing of Allaah bestowed upon you. (Tafseer Ibn Katheer) It was narrated that Anas ibn Maalik (RA) said: the Messenger of Allaah (sa/al/ahu a/ayhi wa sol/am) said: "AI/aah is pleased with a person who eats some food and then praises Him for it, or who drinks some drink and then praises Him for it." (Muslim) Abu'l-'Abbaas al-Qurtubi (RAH) said: "Praise here means gratitude. and we haveseen above that praise may take the place of gratitude but gratitude may not take the place of praise. This indicates that gratitude for blessings- even if they are few - is a means of attaining the pleasure of Allaah, may He be exalted, which isthe noblest situation of the people of Paradise. When the people of Paradise say. ''You have given to us what You have not given to anyone among Your creation." Allaah will say to them: "Shall I not give you something better than that?" They will say, 'What is it? Have You not brightened our faces, and admitted us to Paradise and saved us from Hell?" He will say. " I bestow My pleasure upon you, and I will never be angry with you after that." (Bukhari)
Gratitude is a means of attaining that great honour because it implies acknowledgment of the Bestower of blessings and acknowledging Him alone as the Creator of that blessing and the One Who caused it to reach the recipient of the blessing. as an honour and favour from the Bestower, and that the recipient of the blessingis poor and is in need of that blessing, and cannot do without it. So this is an acknowledgment of the rights and bounty of Allaah, and the duty and need of the slave. So Allaah has caused the reward for that acknowledgment to be this great honour. (AI-Mufhim lima ashkala min Talkhees Kitaab Muslim) Hence some of the salaf said: "Whoever conceals a blessing has denied it, but whoever manifests it and spreads it hasgiven thanks for it." Ibn al-Qayyim said, commenting on that: This is based on the words: "When Allaah bestows a blessing upon a person, He loves the effect of His blessing to be seen on His slave." (Madaarij al-Saalikee) It was narrated from 'Umar ibn 'Abd al-'Azeez (RAH) that he said: "Remind one another of blessings, mentioning them isgratitude."
3. Gratitude of the physical faculties means using one's physical faculties in obedience of Allaah and keeping them from committing sins and acts of disobedience that Allaah has forbidden. Allaah says:"Work you, o family of Dawood, with thanks!" (Q34[Saba1: 13) It was narrated that 'Aa'ishah (RA) said:
When' the Messenger of Allaah (salal/ahu alayhi wa sol/am) prayed. he would stand for so long that his feet became swollen. 'Aa'ishah said: "0 Messenger of Allaah, are you doing this when Allaah has forgiven your past and future sins?" He said: "0 'Aa'ishah, should I not be a thankful slave?" (Bukhaari and Muslim)
Ibn Battaal (RAH) said: AI-Tabari said: the correct view concerning that isthat the person's gratitude is affirming that this is from Allaah and no one else, and affirmation of this fact is action, and it is confirmed by action. As for the affirmation which is contradicted by action, the one who does that does not deserve to be called grateful at all. But it may be called gratitude of the tongue. The evidence that this istrue isthe words of Allaah: "'Work you, 0 family of Dawood, with thanks!'" (Q34[Saba'J: 13) It is well known that He did not order them, when He said that to them, to affirm His blessings, because they did not deny that this was a favour from Him to them. Rather He commanded them to give thanks for His blessingsby obeying Him in their actions. Similarly, the Prophet (salallahu alayhi wa sal/am), when his feet swelled up as he was praying at night, said: "Should I not be a thankful slave?" (SharhSaheehal-Bukhaari) Abu Haroon said: I entered upon Abu Haazim, and saidto him: 'May Allaah have mercy on you, what is the gratitude of the eyes?'He said: 'If you see something good with them, you mention it, and if you seesomething badwith them, you conceal it.' I said: 'What is the gratitude of the ears?' He said: 'If you hear something good with them, you remember it, and if you hear something bad with them, you forget it.'''
Ibn Rajab al-Hanbali (RAH) said:"Gratitude is of two degrees, one of which is obligatory, which is doing obligatory actions and avoiding haraam things. This is essential and is sufficient as gratitude for these blessings.Henceone of the salaf said: Gratitude means giving up sin. And one of them said: Gratitude means not using any blessing to help one to disobey Him." Abu Haazim al-Zaahid mentioned gratitude of all the physical faculties: (It means) refraining from sin, and using them to help one to do acts of obedience. Then he said: "As for the one who gives thanks with his tongue but does not give thanks with all of his physical faculties, his likeness is that of a man who has a cloak and takes hold of the edge of it, but does not put it on, so it isof no benefit to him against cold or heat or snow or rain." The second degree of gratitude is that which is mustahabb, which is when, after doing obligatory actions and avoiding haraam things, aperson does supererogatory acts of worship. This isthe degree of those who have gone ahead and closer to Allaah. (jaami' al-'Uloom wa'l- Hukam) Summary In order to be grateful to your Lord for the blessings that He has bestowed upon you, you must acknowledge in your heart that the giver of these blessings and the bestower is Allaah, may He be exalted, so you venerate Him, attribute it to Him, and you acknowledge that with your tongue, so you give thanks to Him after waking from sleep for having given new life, and after eating and drinking for having provided you with them and bestowed them upon you, and so on with every blessing that you see in your life. You give thanks with your physical faculties by not letting them see or hear any sin or evil, such as singing or gossip: you do not walk with your feet to haraam places; you do not use your hands to commit evil, such as haraam writing in a relationship with non-mahram women, or writing haraam contracts, or making or doing anythingharaam. Giving thanks with the physical faculties for blessings also includes using them to obey Allaah, by reading Qur'aan and books of knowledge, listening to beneficial and useful things, and so on with all the faculties which you should use in various kinds of obedience and worship. Remember that gratitude for blessings is a blessing which needs to be given thanks for, so that one will continue to enjoy the blessings of his Lord, thanking his Lord for those blessingsand praising Him for helping him to be among those who give thanks. We ask Allaah, may He be exalted, to help us and you to do that which He loves and which pleases Him. And Allaah knows best.
This article was culled from the publications of Deen Communication Limited