Status of the One Who is Thankful to Allah -Mufti Minhajuddin Ahmed

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Allah has placed us in this world for a test and a trial. Each one of us is undergoing tests and trials. Some people Allah is testing with good conditions, with health, wealth prosperity, happiness, success to test if they will be grateful to Allah and will make شُكْرٌ (shukr) to Allah for these blessings. Others Allah is testing with afflictions with death, with pain, with anxiety with worries with calamities to test whether they will be patient and have صَبْرٌ (sabr) in these trials.

We are all undergoing these tests and the successful one is the one who remembers Allah and is thankful in the good times and is patient and has صَبْرٌ (sabr) in the difficult times. Between these two tests—شُكْرٌ (shukr) and صَبْرٌ (sabr)—which is the greater test and which is the more difficult test? And subsequently, the second question that follows is which one will be rewarded more?

This was the discussion the scholars had. A person who is enjoying health, wealth prosperity, happiness is saying الْحَمْدُ لِلَّهِ (alhamdulillah)—all thanks belongs to Allah. He is remembering Allah. He has the concept of realizing who is الْمُنْعِمُ الْحَقِيقِيُّ (al-mun'im al-haqiqi)—the true benefactor. All of these blessings he has is not that he deserved it or earned it on his own accord. It was granted to him by Allah without any right that he has, without any اِسْتِحْقَاقٍ (istihqaq), without deserving. From His sheer mercy Allah selected him and granted him this blessing, whether it pertains to دِينٌ (deen) or دُنْيَا (dunya). He is making شُكْرٌ (shukr) for the blessings. Another person is making صَبْرٌ (sabr) and has patience over afflictions. So which one is more rewarding? Which one is closer to Allah?

The reason this question came is because we find certain narrations where they have been equated. One hadith of Rasulallah is about the one who is eating the food and saying الْحَمْدُ لِلَّهِ (alhamdulillah) for this blessing. All praise and thanks to Allah. He gave us this food to eat. It is so enjoyable, every morsel. He is thanking Allah. He gave us to drink. This is very interesting too—you just ate your meal and you say "All praise and thanks to Allah. He gave us food to eat and gave us to drink." That is what you just ate and drank. So it makes sense. You did not just take the شَهَادَةٌ (shahada) now; you did not become a Muslim. But what is part of the دُعَاءٌ (du'a)? "And He made us amongst the Muslims." This is to remind ourselves that more important than the gift of food and drink is the gift of Islam. As we are thanking Allah for this blessing of food and drink that we just enjoyed, we cannot forget the biggest blessing He blessed us with—the gift of Islam and إِيمَانٌ (Iman). We cannot forget that is the greatest blessing.

A husband worked hard with the sweat on his brow; he earned the money and he gave it to his wife and she bought the groceries and she cooked the food and worked hard and toiled in the kitchen. When they prepared the meal and ate it, what did they say? That he is the one who provided them this meal. But without any effort on our part, without any input on our part? Because that ability we had to earn and that ability we had to cook—that again is gifted from Allah. Everything comes from Allah. As I very often repeat, when we see the statement of Qarun. When Musa (peace be upon him) asked him to spend in the path of Allah, he said this is not some inherited wealth. In Urdu as they say, I inherited it, or that some oil wells came into my kingdom and a desert Bedouin shepherd becomes a billionaire. It is not like that. He actually earned it through his business. He was an ultimate rags to riches story in the sense that he was a businessman, a very astute businessman. So he says I acquired this treasure through my own intelligence. But forgetting—he thought he was so intelligent, yet he was such a big fool that he didn't realize his intelligence was gifted by Allah. Who gave you the intelligence?

So this person who is thankful and the one who is patient—the hadith of Rasulallah is that the one who is eating and is thankful is like the one who is fasting and is patient. One is eating and saying الْحَمْدُ لِلَّهِ (alhamdulillah). One is remaining hungry and also saying الْحَمْدُ لِلَّهِ (alhamdulillah), praising and thanking Allah in every condition. He is being patient for the sake of Allah. Which one is more rewarding? Both are mentioned with كَافٌ (kaaf) of تَشْبِيهٌ (tashbih), a similitude, that they are similar. So are they exactly the same?

The scholars say that after reflecting on the verses of the Quran, hadith of Rasulallah, the general principle that is derived is this: the hadith is saying that just like the fasting person who is patient over his hunger and thirst will receive reward, likewise the one who is eating will also receive reward. That is the end of the similitude. By no means does this mean that they are exactly at the same level. How can they be at the same level? The one who is fasting and has صَبْرٌ (sabr)—the reward of the صَبْرٌ (sabr) is greater than the reward of شُكْرٌ (shukr). And the reason is: we can see that Allah said—Rasulallah said—the one who has the severest test and trials in this world are those who are the most beloved to Allah. The Prophets (peace be upon them all)—Allah loves them the most, so He will test them the most.

Then those next in rank will be tested next, then those next in rank. The closer an individual is to Allah, the greater the test they will have to face. The greater the test they will have to face in this world. Until a time comes when the person will be tested and tested and tested, and he will be going through trials upon trials. Then Rasulallah says he will not be uttering any complaint against Allah. He will be bearing all these trials patiently.

Until a time comes that he is walking on the surface of the earth. He is walking on the surface of the earth. He is not under the earth in the grave, nor is the day of judgment arrived. He is still alive in this worldly life. And not a single sin is left in his account. All of his sins have been forgiven due to his patience that he observed when he was undergoing those trials. And then the trials are still continuing after all his sins are forgiven. Now what is happening? His levels are increasing.

Like Rasulallah—if you say, what about him? He never committed a sin. Right? This is part of our عَقِيدَةٌ (Aqeedah) and our belief.

No Prophet can commit any sin, any خِيَانَةٌ (khiyanah). This is particularly referring to stealing from the public treasury. That particular sin of غُلُولٌ (ghuul) is mentioned in this verse. No Prophet of Allah will steal from the public wealth. But they will not commit any crime. The Prophets (peace be upon them) are divinely protected from major sins and minor sins, prior to prophethood and after prophethood. The Prophets are protected from committing sins. And an honorary statement of Allah is:

Allah says in Surah Fath:

Allah has, if you would have committed any sin—prior sin and post sin, previously and afterwards, major or minor—they have already all been forgiven by Allah.

This is the same verse that Aisha as-Siddiqah recited when she was overcome by love and concern for her dear beloved master and husband. There was a double role there—her beloved Prophet and her husband. Seeing him standing for long years of time in the night:

Until his blessed feet were swelling from excessive standing. She recited this verse to him upon whom it was revealed. She is telling him: "You remember Allah says:

Allah has—even if you committed any sin—already forgiven you. And why are you standing so long?" And Rasulallah replied:

"Shall I not be a grateful slave of Allah? Shall I not be a grateful slave of Allah?" To thank Allah for this blessing.

The test comes more severe for those who are more beloved to Allah. The severest trials are on the Prophets. Then those next in rank. If we see, for example, Fatima. Rasulallah said:

(Related to Fatima, from Hadith tradition)

Fatima is the queen of the women of Jannah. How did she become the queen of the women of Jannah? Absolutely not because she is related to being the daughter of Rasul. Not because she is the daughter of Rasulallah. This has been very categorically outlined that the concept of piety of parents or having any effect on the children's status—everyone has to make their own effort. It has been outlined many times in the Quran.

You have nothing to your credit except for your own effort. In Farsi they say, "My father was a great king." So what? What have you done? What have you accomplished?

Rasulallah also directly addressed Safiya, his aunt, the mother of Zubair, and his daughter Fatima: "O Safiya, protect yourself from the fire of Jahannam. I will not be able to defend you. Do not rely that I am the daughter of Rasul or I am the aunt of Rasul, and you will get a free ride. You have to protect yourselves."

The reason she got such a lofty status is because of the level of sacrifice she made for the sake of Allah. The level of مُجَاهَدَةٌ (mujahidah) she had, the level of ultimate sacrifice. That is why she was raised to the status of queen of the women of Jannah.

One time, one man who was a poet from a tribe entered Masjid Nabawi, and he was a مُشْرِكٌ (Mushrik—polytheist). He came to Rasul and started attacking him and verbally abusing him, behaving in the most arrogant manner. The Sahaba were very much perturbed by his behavior and could not stand it. They wanted to stand up and defend Rasul, but he told them to stop. He addressed him in a very kind manner—in the most kind manner he responded and spoke to him and invited him with his أَخْلَاقٌ (akhlaq—character). That person was so overcome. He was so overcome by the patience of Rasul, the forbearance of Rasul. This patience is so great that it can conquer the hearts of the enemies.

There are many stories about forbearance, and the love that he had for his mother. He loved his mother so much, respected his mother so much, and did so much for his mother when she was alive. One person came to his door to insult Imam Abu Hanifa. This old, venerable, respected widow came to the door of Imam Abu Hanifa. Imam Abu Hanifa opened the door and said, "Yes, how can I serve you?" He said, "This young insolent man—I want to marry your mother." He was so calm and patient. He did not say, "How dare you say this!" But in today's culture, people might be offended. But this is a person who would have—the concept itself is gone—where you have the sense of honor to defend your women, your mothers, your sisters, your daughters. He felt, instead of responding in a harsh manner, very kindly—he acted as if it was a very natural proposition, a very okay thing to say. He said, "I came to marry your mother." So he said, "Okay, let me go ask her permission. If she is willing to accept your proposal, I will get back to you." He was very calm, and he went inside. After a while, when he came back out to let him in or to speak to him, he saw the man was lying dead. He had died. He said, "Verily, my patience had killed him."

Rasulallah said in a Hadith Qudsi: "There are only two sins regarding which the word of حَرْبٌ (harb—war) in war against Allah has been mentioned. One is in the Quran, one is in the Hadith Qudsi. In the Quran, of course, we all know—or should know hopefully—that Allah has used the word of war for رِبًا (riba—usury, interest).

"O those who believe, fear Allah and leave what is left of the رِبًا (riba) and abstain from all interest-bearing transactions if you are believers. If you are not, go ahead do whatever you want. Jahannam is awaiting. If you are a believer, then abstain. But if you still don't abstain, then prepare to engage in war against Allah and His Rasul."

And the only other place in the entire Quran, in the entire hadith, where the word of war that you are engaging in war against Allah comes is for this:

(Sahih al-Bukhari, Hadith 6502)

"Whoever adopts enmity and attacks My beloved friend, then I have declared war against him." Because you have attacked My friend.

So this is what happened. He had صَبْرٌ (sabr). Rasulallah also had صَبْرٌ (sabr). Of course, he had the highest صَبْرٌ (sabr), and everyone is trying to emulate and follow him. Imam Abu Hanifa is a follower of Rasulallah. Rasulallah was a pinnacle, an example of صَبْرٌ (sabr) and patience. He was so calm with that enemy, and he addressed him in a nice manner, and still he conquered his heart. And eventually that person became a Muslim.

In that same gathering, Rasulallah didn't just say, "Okay, finally you accept Islam. Good, go away." He made an active fundraising. He said, "Who is here in the Muslim community that can provide for this person? The one who a few moments ago was abusing him, was cursing him." So people brought their food. People brought clothes. Ali was wearing a turban. He took his turban off his head and put it on the head of that person. Everyone who was there made a big pile. They gave him clothes. They did not have food, as we will come to the end of the story. The food was very scarce. This was the time when they themselves were suffering from starvation. Whatever items they had, they gave it there. Then Rasulallah told Bilal, "Take him and give him a meal."

So he went to the homes of the Sahaba. They said, "All of them—they did not have anything." Then he came to the homes of the Sahaba. He came to the house of Ali bin Abi Talib and Fatima. He knocked on that door and said, "We have a guest of Rasulallah. Do you have anything to take care of this guest?" So Fatima looked around and said, "I don't have anything to serve. Absolutely nothing as well. But how can I send back the guest of Rasulallah? This is unacceptable."

So she had one long piece of cloth, a big sheet that she, a shawl that she would wear on her head. The queen of the women of Jannah—it was longer than what she needed, beyond the bare minimum need. So she cut off half of it or a portion of it and gave this to Bilal and said, "Take this to that Jew who has a lot of store of wheat. Say that this is a portion of the scarf of Fatima, and she is giving this as collateral, as proof that she will return the loan to you if you can lend some wheat."

So this guest was watching all of this. What's going on? Then he went. He took that sheet to the Jew. The Jew gave the wheat. Then he brought the wheat. Then she ground the wheat and made the flour. Then she added the water and made the dough. Then she kneaded the dough and made the bread. She got the firewood and made the fire. Then she baked the bread. Then she served the bread. When she made the bread, then the guy, this new Muslim, he was so overcome. He said, "You have nothing to eat as well? Why don't you keep some as well?" She said, "We are feeding you for the sake of Allah. We do not want anything in return. All of this is for you."

So these are just one story amongst stories of the level of sacrifice he made. That is why she became queen of the women of Jannah. Not because she is the daughter of Rasulallah. If Abu Bakr as-Siddiq is the best of the Sahaba, it is because of the sacrifices he made, the trials he went through. That is why.

When Rasulallah left this world, she, sitting and writing, scratching and rewriting and coming up with a poem from her heart, uttered those words, the poetry. She said: "So many calamities and misfortunes have been dumped on my head. If these same calamities would be put on the day, out of grief they would turn into night. The day would turn into night."

This is the system of Allah. Rasulallah was not exempted from that. And right now we are undergoing the test of شُكْرٌ (shukr) for the blessings we have. As we conclude, when the majority of the people are here, come to the actual topic: at the same time, many of our brothers and sisters who are closer to Allah than us are undergoing the test of صَبْرٌ (sabr). And they are undergoing a very severe test in Syria right now. May Allah protect them. May Allah allow them to be successful in this test. And may Allah not test us and afflict us with such tests that are beyond what we can bear.

But we have to remember: every pain in this world as well as every happiness in this world, every feeling and emotion of this world is temporary. Every happiness and success that we have is temporary, and every pain and torture of this world is also temporary. All of these things will pass. Allah—this is the system of life. He mentions in Surah an-Najm, the first verse I recited. He said:

"He is the one who will make you cry sometimes and he is the one who will make you laugh sometimes. He is the one who gives death sometimes; He is the one who brings life. He brings death and he brings life. He is the one who takes away the young person and leaves the old one alive for many years. It's up to Allah."

So right now Allah is testing our brothers and sisters, and they are undergoing a very, very severe test. So we have to take heed of that and take a lesson: that Allah, if He chose, He could have tested us as well. This does not mean we cannot rush to any conclusion and say, "We seek refuge in Allah"—that would be the ultimate injustice to say, "This is the punishment of Allah upon them, and this is what they deserve." We seek refuge in Allah. This is a test. The Prophets of Islam will also test it. They are perhaps ahead—definitely ahead of us—more close to Allah because of what they are going through.

We make دُعَاءٌ (du'a) that Allah allows them to successfully pass this test and that Allah relieves them from this distress and that Allah stops the hand of the ظَالِمِينَ (zalimeen—oppressors) and gives them what they deserve.

If you look in the entire world, everything in this universe—from the nano level, from the electrons and the protons within the atoms and the molecules all the way to the planets in the universe—everything is very systematic, scientific, accurate. سُبْحَانَ اللَّهِ (Subhan'Allah)! Everything is moving in the orbits. When it comes to the electrons in the atoms, they are moving in the orbits. When it comes to the galaxies, they are moving in their orbits. Everything is moving around perfectly in order—ultimate order. But the only thing that is out of order are the actions of the slaves. This complete destruction. This is what the Malaika (angels) had objected and asked Allah.

"Are you creating such a creation who is going to create corruption in the earth and will spill the blood of the innocents?" As is being spilled of the mothers and children and old and young alike in Syria and all throughout the world.

So Allah knew. But Allah—how did He allow all of this injustice to continue? This is a question. So we have to remind ourselves: if this was the end of the world and the ظَالِمِينَ (zalimeen—oppressors) are allowed to continue their ظُلْمٌ (zulm—oppression), the oppressors are continuing their oppression, and no one is going to take them into account, and the مَظْلُومِينَ (mazlumeen—oppressed) are going to suffer from the oppression, and they will not be given any reward or respite or any relief from that, and they will not be avenged for how much oppression they faced, and this would be a great tragedy and this would be unacceptable and this would be injustice. But we have to remind ourselves: there is a fail-safe. This is not a failure. There is something coming beyond this. And that is known as the يَوْمُ الدِّينِ (Yawm ad-Din—the Day of Judgment).

That is why we remind ourselves:

"Master of the Day of Judgment." يَوْمُ الدِّينِ (Yawm ad-Din) is يَوْمُ الْجَزَاءِ (Yawm al-Jaza)—the Day of Retribution. The Day of Retribution is coming.

"And the oppression will be a source of darkness and despair on the Day of Judgment." Allah will catch the oppressor, will punish the oppressor. And Allah will reward the oppressed ones. The oppressed ones will be rewarded with such rewards that are unimaginable.

There is one Hadith of Rasulallah I read in one book. And sometimes the authors have a beautiful way of presenting things. The title of the Hadith was given: "The Free Levels of Jannah." It's not absolutely free. Nothing is free. Jannah is not free unless Allah wants to give to someone. Rasulallah said:

(Jami' at-Tirmidhi, Hadith 2450)

"Whoever is afraid of reaching his destination will leave early at night. The caravans, they will leave early, travel in the night when the sun is not up. You can traverse long distances rather than stopping in the day to avoid sunstroke. Whoever is afraid to reach his destination will leave with the caravan in the night. Whoever leaves in the night early will reach the destination. Behold! The merchandise of Allah is expensive. Behold! The merchandise of Allah is Jannah."

So Jannah—we have to make effort for it. Jannah is not something which is cheap. Allah has prepared something very valuable. May Allah make it easy for us to realize that this test that they are going through—if they are going to be successful in this test—Allah will give them a very, very lofty status. We pray for Allah that Allah will not give us that test and afflict us with such tests that are beyond what we can bear.

I conclude with that title of the hadith—"Free Jannah"—and that's why I mentioned it. Jannah is not free. But this was the attractive way of the author I was reading: Jannah is free. Let me read this hadith. The hadith was narrated that Rasulallah said: "On the day of judgment, some people will receive such high, high levels of Jannah that they never ever dreamed or imagined, and their mouths will be open with wonderment. Wow! What did we do? They will look in the book of deeds and say that they don't deserve this. This is the whole concept of free Jannah. They will ask—in fact, they will themselves ask questions—why are we getting such a great Jannah? What did we do?"

So then it will be told to them: "You were persecuted, and you were hurt, and you were tortured, and you were oppressed. And you made صَبْرٌ (sabr) during those trials only for the sake of Allah. And as a reward for that صَبْرٌ (sabr), this is the high, lofty status in Jannah you will receive."

So then it's not the commentator adding this, further notes to make it more spicy or make it more attractive. This is in the hadith itself. That Rasulallah added the next point. He said: "When this response will be given, then the other Ahlul Jannah—even the other believers who will receive Jannah too, but not that high level—from the bottom of their hearts, they will wish and desire. What will they desire? They will say, 'O Allah, we wish. We wish we could be returned back to the world. Number one. Then we wish that such enemies could be put upon us. And what would these enemies do? We wish those enemies would have...'"

This is so much imagery and detail that's why it seems like some scholar is adding his own explanation. That's why I had to clarify: this is actually in the direct words of Rasulallah. That they will desire that we have such enemies. We come back to the world, then we have such enemies. And that these enemies would have combs of iron. And with those iron combs, they would be tearing up the skin from our flesh, tearing it off, giving us that much pain. Now we know, the doctor was speaking. If you speak to a neurologist, he will say—now this is a very sick thing to say—but if you take a fork or a knife and you scramble someone's brains, you will not feel the pain. Why? All the pain sensors are in the skin. So the skin—you feel the pain in the skin, and it goes back to your brain. That is why Allah speaks about Jahannam. When their skins were burned in Jahannam, We will replace it with fresh, new skin. Why? So they can continue to feel the torment of Jahannam. The skin will be changed. Later on, the scholars understood: "Oh! The pain receptors are in the skin!" That is why Allah has seen the skin.

So in this hadith, it is that they will tear our skin from our flesh. Then we will have the opportunity to make صَبْرٌ (sabr). We would desire this, wish this, so that we could attain this eternal reward in Jannah. So our brothers and sisters are already going through similar pain and torture today. But Allah knows in His wisdom what to do. The action of the wise one is never devoid of wisdom. Allah is the greatest and most wise. He knows who to test and what level to test. In this particular test He has given them, we seek protection of Allah from such tests. We ask Allah that He continue to grant safety to us.

Let us make دُعَاءٌ (du'a). The time has passed. We will make دُعَاءٌ (du'a) and say Ameen quietly in your hearts. And may Allah reward them for their صَبْرٌ (sabr). And may Allah protect us from such trials.