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i-asifeq · 5 years ago

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The Virtues of the Night of Al Qadr

Abu Hurairah (Allah Be Pleased With Him) reported that the Messenger of Allaah (peace be upon him) said: "Whoever performs the night prayer on the night of Al-Qadr with Eemaan (firm belief) and seeking reward will have all his past sins forgiven." [1]

This hadeeth is evidence for the virtue of the night of Al-Qadr as well as performing qiyaam (night prayer) during it. And it indicates that it is a grand night, which Allaah has honored and made better than a thousand months, with regard to its blessing and the blessings found in the righteous deeds that are performed in it. Thus it is better than the worship of a thousand months and that is equivalent to eighty-three years and four months. Due to this, whoever performs qiyaam (night prayer) with true faith and while seeking reward in it, will be forgiven his past sins. There were certain verses revealed concerning this virtue:

Allaah says: "We sent it (the Qur'aan) down on a blessed night. Verily We are Ever-Warning. Therein (on that night) is decreed every matter of ordainment." [2]

Therefore, it is a "blessed night" meaning it possesses much good and blessing due to its merit and the great reward that awaits the one who does good deeds in it. Among its blessings, is that Allaah revealed the Qur'aan in it. Allaah says:

"Verily, We have sent it (the Qur'aan) down in the night of Al-Qadr. And what will make you know what the night of Al-Qadr is? The night of Al-Qadr is better than a thousand months. Therein descend the angels and the Rooh (Jibreel) by their Lord's permission with all decrees. (All that night) there is peace, until the appearance of dawn." [3]

Ibn Katheer (rahimahullaah) said concerning Allaah's saying: "Therein descend the angels and the Rooh": "This means that the descending of the angels increases during this night due to the vast amount of its blessings. And the angels descend along with the descent of blessing and mercy, just as they descend during the time when the Qur'aan is recited and encompass the gatherings in which Allaah is remembered and spread their wings for the true seeker of knowledge, out of respect for him." [4]

This night occurs only in Ramadaan, since Allaah revealed the Qur'aan in it. He informs us that its revelation occurred during the month of Ramadaan in His saying: "Verily, We have sent it (the Qur'aan) down in the night of Al-Qadr." [5]

And His saying: "The month of Ramadaan in which was revealed the Qur'aan" [6]

This means that its revelation from Allaah to His Prophet Muhammad (peace be upon him) began in it.

Allaah's statement: "The night of Al-Qadr" is either an indicative of the honor and station of that night, as it is said: "Such and such person has great Qadr". The conjunction of "the night" to Al-Qadr is the joining of a descriptive feature to it, thus making it mean "An honorable night". The word "Al-Qadr" may also be in reference to the ordainment and disposal of affairs. Thus, its being joined to the word "the night" would be in order to denote a place or time for it. So it would mean "the night in which all that will occur in the following year will be decreed." This is similar to Allaah's saying: "Therein (on that night) is decreed every matter of ordainment." [7]

Qataadah said of this: "Therein is decreed every matter for the (upcoming) year" [8] and Ibn Al-Qayyim said that this is the correct opinion. [9]

What seems most correct is that there is nothing that restricts the possibility of these two understandings and Allaah knows best.

His statement: "with Eemaan" means with firm conviction in what Allaah has prepared for those who stand in prayer during this magnificent night. And "seeking reward" means looking for reward and the attainment of recompense.

Thus, this is a grand night, which Allaah has chosen for beginning the revelation of the Qur'aan. So the Muslim must acknowledge its weight in worth, by guarding it and spending it in worship whilst having firm conviction and seeking the reward of Allaah, in order that Allaah may forgive all of his previous sins. This is why the Prophet (peace be upon him) warned us about being heedless of this night and being neglectful of spending it in worship, for the Muslim would be prevented from its good.

Abu Hurairah (Allah Be Pleased With Him) reported that the Messenger of Allaah (peace be upon him) said: "Ramadaan has come to you - a blessed month. Allaah has made it obligatory upon you to fast in it. During this month, the gates of heaven are open, the gates of the Hellfire are closed and the evil devils are chained. To Allaah belongs a night in it, which is better than a thousand months. Whoever is prevented from its good, then he has been deprived." [10]

The Muslim should supplicate much on the nights in which the night of Al-Qadr is sought. And he should supplicate with that which the Prophet (peace be upon him) instructed 'Aa'ishah ((Allah Be Pleased With Them)) with, when she asked him: "What if I know on which night the night of Al-Qadr occurs, what should I say?" So he (peace be upon him) said: "Say: O Allaah, indeed you are All-Pardoning. You love forgiveness, so forgive me." [11]

Ibn Katheer (rahimahullaah) said: "It is recommended to supplicate a lot at all times and (to supplicate) more than that during the month of Ramadaan, its last ten days and its odd days. And it is highly recommended to increase ones invoking with this supplication: 'O Allaah, indeed you are All-Pardoning. You love forgiveness, so forgive me.'" [12]

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Footnotes:

[1] Al-Bukhaaree (4/2550 and Muslim (759)

[2] Surat-ud-Dukhaan: 3-4

[3] Surat-ul-Qadr: 1-5

[4] Tafseer Ibn Katheer: (8/465)

[5] Surat-ul-Qadr: 1

[6] Surat-ul-Baqarah: 185

[7] Surat-ud-Dukhaan: 4

[8] Reported by At-Tabaree in his Tafseer (25/65) as well as Al-Bayhaqee in his book Fadaa'il-ul-Awqaat (pg. 216). Its chain of narration is saheeh.

[9] See Shifaa'-ul-'Aleel of Ibn Qayyim (pg. 42)

[10] This hadeeth is reported by Ahmad and An-Nasaa'ee. See Ahmad Shaakir's checking of the Musnad (no. 7148) and Saheeh At-Targheeb wat-Tarheeb of Al-Albaanee (1490) as well as Tamaam-ul-Mannah (395)

[11] Reported by At-Tirmidhee and Ibn Maajah with an authentic chain. [Translator's note: The supplication transliterated from Arabic reads: "Allaahumma Innaka 'Afuwwun Tuhibbul-'Afwa Fa’affoo ‘annee." ]

[12] Tafseer Ibn Katheer: 8/472

Author:'Abdullaah Ibn Saalih Al-Fawzaan

Source:Ahaadeeth As-Siyaam (pg. 141-143)

Translator:Al-Manhah Staff

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salafiway · 5 years ago

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Al-Masah: Wiping Over the Khuffs & Socks (Al-Jawrabayn)

Imaam Ibn Daqeeq al-'Id [1] said, “The scholars of the Sharee'ah have supported wiping over khuffs to such a degree that it has become one of the symbols of Ahl-As-Sunnah, and rejecting it has become one of the symbols of Ahl-bidaa"[2]

There is no difference, as far as the ruling goes, between socks (al-Jawrabayn) or khuffs [3]. Ishaaq bin Raahawayh said, “It was the Sunnah of the Companions of the Prophet Sallallaho Alayhi Wasallam, and whoever was after them among the Taabi'een to wipe over the socks. There was no difference among them over it” [4]

Ibn al-Mundhir said, “Permissibility of masah is reported from nine of the Companions of Allaah’s Messenger Sallallaho Alayhi Wasallam; 'Ali bin Abi Taalib, 'Amaar bin Yaasar, Abi Mas'ood, Anas bin Maalik, Ibn 'Umar, al-Baraa’ bin 'Aazib, Bilaal, Abi Umaamah, and Sahl bin Sa'd.” [5]

Ibn al-Qayyim quoted him and added four more. Then he said, “These are thirteen of the Sahabahs, permissibility is firmly established upon these people, may Allaah be pleased with them.” [6]

Furthermore, there are hadeeths from the Prophet Sallallaho Alayhi Wasallam confirming masah over the socks; the great scholar of ash-Shaam, Shaikh Muhammad Jamaal ad-Deen al-Qaasami, may Allaah have mercy on him, has collected them and discussed them. This was expounded upon, and its hadeeths cross-referenced, by the hadeeth scholar of Egypt, Shaikh Ahmad Shaakir, and the entire work was revised and edited by the hadeeth scholar of our time, Muhammad Naasir ad-Deen al-Albaani, may Allaah have Mercy upon him. This is published in the book al-Masah 'alal- Jawrabayn by al-Qaasami with his notes and references. Here are the issues relevant to what we are discussing: [7]

*The Meaning of Jawrab*

Al-Khataab al-Maaliki said, “Al-Jawrab (the sock) is what is worn over the foot; whether linen, cotton, or otherwise.” [8]

Al-Qaasami quoted this, then added, “It is not necessary to support each and every quote from the scholars about the jawrab with the conventional linguistic meaning from Sharee’ah, for doing so would be like clarifying that which is already very clear.” [9]

He later said, “So according to the language, and custom, the jawrab is anything at all that is worn on the feet, whether it has (hard) soles or not.”

Then he says, “The meaning of jawrab is clear in both language and conventional usage, as we have recorded its definitions from the imaams of language and fiqh, and none of them included soles or thickness as a condition for something to be called that. Since it is unrestricted according to fiqh and language, then it includes the thin, thick, the soled, as well as non- soled jawrab.”

An-Nawawi mentioned that the permissibility of masah over the socks, even if they were thin, is reported from 'Umar and Ali RadhiAllahu Anhumma then he said, “And it is mentioned from Abu Yusuf, Muhammad, Ishaaq, and Dawud.” [10]

Shaikh Ibn 'Uthaymeen, may Allaah have Mercy upon him, was asked about the opinion of some scholars that it is allowed to perform masah over all that is worn over the foot. His answer was: “This opinion - that the questioner asked about - that it is allowed to perform masah over whatever is worn on the feet, is the correct opinion. This is because the texts that mention masah over the khuffs are all unrestricted, without limiting conditions, and whatever the shaar' mentions in an unrestricted way, it is not allowed to make conditions for it. Because assigning conditions for it would restrict what Allaah and His Messenger Sallallaho Alayhi Wasallam left expansive, and the usool is to leave the unrestricted to its non-restriction, and the universal to is generality until there is an evidence to restrict or specify it. Some of the companions of ash-Shaafi'ee mentioned the permissibility of masah over the thin jawrab from 'Umar and 'Ali RadhiAllahu Anhumma and this supports the opinion that it is permissible to perform masah over thin footwear.” [11]

[1] Al-Ahkaam 1:113.

[2] There is no condition that the masah be done only due to a need, according to ijmaa' as an-Nawawi said in al-Majmu'. See also Fataawa wa Tanbileehaat p.260 by Shaikh Ibn Baaz.

[3] Ibn al-Qayyim said, “There is no difference between socks and khuffs that would cause its ruling to correctly be effected.” (Tahdheeb as-Sunan 1:122)

[4] Al-Muhalla 2:118

[5] Al-Awsat 1:462. See Musannaf Abdur-Razzaaq 1:200, Musannaf Ibn Abi Shaybah 1:188, and to learn about the texts that are reported from the Prophet > on this matter see Jaami' al- Usool 7:228.

[6] Tahdheeb as-Sunnan 1:122.

[7] All of which is a discussion related to socks, and what is said here applies, without saying, to the khuffs. Ibn Abi Shaybah reported Ibn 'Umar saying, "Al-Masah over the socks is like masah over the khuffs." (1:190) Then he reported similar from others among the taabi 'een.

[8] At-Tawdheeh.

[9] Al-Masah 'alal-Jawrabayn p.51.

[10] Al-Majmu' 1:500.

[11] Majmu al-Fataawa ash-Shaikh Ibn 'Uthaymeen 7:158. He, may Allaah preserve him, was also asked about the ruling for taking off the khuffs for every wudhu' out of precaution for purity. He saad, "This contradicts the Sunnah, and it resembles the Rawaafidh who do not allow masah over khuffs."

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ahmadaadil · 5 years ago

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Is the Mahdi real or not?

Praise be to Allaah.

There are saheeh ahaadeeth that indicate that the Mahdi (peace be upon him) will appear at the end of time. He is one of the signs of the Hour. Among these ahaadeeth are the following:

1. Abu Sa’eed al-Khudri reported that the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: "At the end of the time of my ummah, the Mahdi will appear. Allaah will grant him rain, the earth will bring forth its fruits, he will give a lot of money, cattle will increase and the ummah will become great. He will rule for seven or eight years. (Mustadrak al-Haakim, 4/557-558; he said: this is a hadeeth whose isnaad is saheeh, although it was not reported by al-Bukhaari and Muslim. Al-Dhahabi agreed with him, and al-Albaani said: this is a saheeh sanad, and its men are thiqaat (trustworthy), Silsilat al-ahaadeeth al-saheehah, vol. 2, p. 336, hadeeth 771)

2. ‘Ali (may Allaah be pleased with him) said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘The Mahdi is one of us, a member of my family. Allaah will guide him in a single night.’" (Musnad Ahmad, 2/58, hadeeth 645, edited by Ahmad al-Shaakir, who said: its isnaad is saheeh; Sunan Ibn Maajah, 2/1367. This hadeeth was also classed as saheeh by al-Albaani in Saheeh al-Jaami’ al-Sagheer, 6735). Ibn Katheer said: "This means that Allaah will forgive him, grant him help, inspire him and guide him, when he was not like this before." (Al-Nihaayah, al-Fitan wa’l-Malaahim, 1/29; edited by Taha Zayni).

3. Abu Sa’eed al-Khudri said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘The Mahdi is of my lineage, with a high forehead and a long, thin, curved nose. He will fill the earth with fairness and justice as it was filled with oppression and injustice, and he will rule for seven years.’" (Sunan Abi Dawud, Kitaab al-Mahdi, 11/375, hadeeth 4265; Mustadrak al-Haakim, 4/557; he said: this is a saheeh hadeeth according to the conditions of Muslim, although it was not reported by al-Bukhaari and Muslim. See also Saheeh al-Jaami, 6736).

4. Umm Salamah said: "I heard the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) say: ‘The Mahdi is of my lineage and family, from the descendants of Faatimah.’" (Sunan Abu Dawud, 11/373; Sunan Ibn Maajah. 2/1368. Al-Albaani said that it is saheeh in Saheeh al-Jaami, 6734)

5. Jaabir (may Allaah be pleased with him) said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘‘Eesaa ibn Maryam will descend, and their leader the Mahdi will say, "Come and lead us in prayer," but he will say, "No, one of them should lead them as an honour to this ummah from Allaah."’" The version narrated by Muslim says: "… Then ‘Eesaa ibn Maryam (Peace be upon him) will descend and their leader will say, ‘Come and lead us in prayer,’ but he will say, ‘No, some of you are leaders over others as an honour from Allaah to this ummah.’" (Reported by Muslim, 225)

6. Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: "He is one of us, behind whom ‘Eesaa ibn Maryam will pray." (Reported by Abi Na’eem in Akhbaar al-Mahdi. Al-Albaani said it is saheeh; see al-Jaami’ al-Sagheer, 5/219, hadeeth 5796).

7. ‘Abdullaah ibn Mas’ood reported that the Prophet (Peace & Blessings of Allaah be upon Him) said: "The world will not come to an end until the Arabs are ruled by a man from my family whose name will be the same as mine." (Musnad Ahmad, 5/199, hadeeth 3573. Another version says: "… whose name is the same as mine and whose father’s name is the same as my father’s." Sunan Abi Dawud, 11/370).

The ahaadeeth concerning the appearance of the Mahdi reach the level of Tawaatur in meaning (tawaatur refers to a hadeeth which was narrated by so many people through so many isnaads that it is inconceivable that they could all have agreed on a lie). The imaams and scholars of this ummah have stated this, and a few of their comments are quoted below:

1. Al-Haafiz Abu’l-Hasan al-Aabiri said: "The mutawaatir reports from the Prophet (Peace & Blessings of Allaah be upon Him) describing the Mahdi are very many. They state that the Mahdi will be of his family, that he will rule for seven years, that he will fill the earth with justice, that ‘Eesaa ibn Maryam will emerge and help him to kill the Dajjaal, and that he will lead this ummah in prayer and ‘Eesaa will pray behind him."

2. Muhammad al-Barzanji said, in his book al-Ishaa’ah li Ashraat al-Saa’ah: "The major signs and the signs that will be immediately followed by the Hour: these signs are many, of which the Mahdi will be the first. Know that the ahaadeeth that have been narrated about him in various reports are numerous." He also said: "You know that the ahaadeeth which speak of the Mahdi, his appearance at the end of time, and his lineage and descent from the Prophet (Peace & Blessings of Allaah be upon Him) via Faatimah reach the level of tawaatur in meaning, so there is no point in denying them."

3. Al-‘Allaamah Muhammad al-Safaareeni said: "There are so many reports which speak of the appearance of the Mahdi that they reach the level of tawaatur in meaning; they are very popular among the scholars of Sunnah and have become part of their faith." Then he quotes a number of ahaadeeth and reports about the appearance of the Mahdi and the names of the Sahaabah from whom they were narrated: "Many reports were narrated from the Sahaabah whose names were mentioned and others whose names were not mentioned, may Allaah be pleased with them all, and from the Taabi’een after them, all of which proves that this is definitive knowledge. Belief in the appearance of the Mahdi is obligatory, as it has been confirmed by the scholars and is listed among the beliefs of Ahl al-Sunnah wa’l-Jamaa’ah."

4. Al-‘Allaamah al-Mujtahid al-Shawkaani said: "The ahaadeeth that we have come across that speak of the awaited Mahdi reach the level of tawaatur, including fifty saheeh, hasan and da’eef munjabar ahaadeeth. There are mutawaatir without a doubt; indeed they are more mutawaatir than others, according to all the standards of usool. There are also many reports from the Sahaabah that speak about the Mahdi and that reach the level of marfoo’, so there is no room for individual opinions in such an issue."

5. Al-‘Allaamah al-Shaykh Siddeeq Hasan Khaan said: "Even though there are different versions of reports concerning the Mahdi, they are so many that they reach the level of tawaatur in meaning. They are to be found in al-Sunan and other books of Islam."

6. Al-Shaykh Muhammad ibn Ja’far al-Kattaani said: "The conclusion is that the ahaadeeth narrated concerning the Mahdi are mutawaatir, as are the ahaadeeth concerning the Dajjaal and the descent of ‘Eesaa ibn Maryam, upon whom be peace." (See Ashraat al-Saa’ah by Yoosuf ibn ‘Abdullaah al-Waabil, pp. 195-203).

You should be aware that some liars have fabricated ahaadeeth about the Mahdi, and others have even claimed to be he, or that he belongs to a group other than Ahl al-Sunnah wa’l-Jamaa’ah. Some of these "false mahdis" have tried to deceive the slaves of Allaah for some worldly gain and to distort the picture of Islaam. Some have started movements and revolutions and gathered those people and supporters whom they were able to deceive. Then they were destroyed, and their lies and falsehood were exposed. None of this affects the belief of Ahl al-Sunnah wa’l-Jamaa’ah in the Mahdi, upon whom be peace, and that he will undoubtedly appear and rule the earth in accordance with Islamic Sharee’ah. And Allaah knows best.

More: Islam Q&A

Sheikh Muhammed Salih Al-Munajjid.

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ltsharif · 7 years ago

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(via A chosen Servant of Allah) Quran Chapter 16 – 120 to 122 (Pt-14, Stg-3) (L-1774) درس قرآنA CHOSEN SERVANT OF ALLAH Suratun-Nahl – (The Bee) – 16‘A-‘uu-zu Billaahi minash-Shay-taanir- Rajiim. (I seek refuge in God from Satan the outcast)Bis-Millaahir-Rah-maanir-Rahiim. (In the name of God, the Beneficent, the Merciful)إِنَّ إِبْرَٰهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ ٱلْمُشْرِكِينَ 120 شَاكِرًا لِّأَنْعُمِهِ ٱجْتَبَىٰهُ وَهَدَىٰهُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ 121 وَءَاتَيْنَٰهُ فِىٱلدُّنْيَا حَسَنَةً وَإِنَّهُۥ فِى ٱلْءَاخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ 122120. Lo! Abraham was of a nation obedient to Allah, by nature upright. And he was not of the idolaters-121. Thankful for His Bounties. He chose him and He guided him unto a Straight Path.122. And We gave him good in the world. And in the Hereafter he is among the Righteous.120. ‘Inna ‘Ibraa-hiima kaana ‘ummatan qaani-tal-Lillaahi haniifaa. Wa lam yaku minal-mushrikiin.121. Shaakiral-li-‘an-‘umih. ‘Ijtabaahu wa hadaahu ‘ilaa Siraatim-Mustaqiim.122. Wa ‘aatayNaahu fid-dunyaa Hasanah. Wa ‘innahuu fil- ‘Aakhirati laminas-Saalihiin.Commentary‘Ummatun – (A Spiritual Guide), this word has come out from “’umm”, here it aims “Priest, Chief and A Spiritual Guide”. This word has already passed.Prophet Abraham (peace be upon him) and after him, Prophet Muhammad (grace, glory, blessings and peace be upon him), these two have passed such August Persons, who themselves were a complete nation. The society, which will be organized on their pattern, only that society can be their successor and caliph.In this verse, the attention has been drawn unto the same side that Abraham (peace be upon him) was a collection of good manners among the human beings. He (peace be upon him) was most obedient to Allah Almighty, by nature upright, who did never ascribe any partner in the Attributes of God Almighty. He (peace be upon him) was thankful for the Bounties of Allah Almighty always. God Almighty appointed him as His chosen servant and guided him unto the Straight Path. He kept him (peace be upon him) in good condition and in the Hereafter also, he will be among the righteous people.Transliterated Holy Qur’an in Roman Script & Translated from Arabic to English by Marmaduke Pickthall, Published by Paak Company, 17-Urdu Bazaar, Lahore, Lesson collected from Dars e Qur’aan published By Idara Islaah wa Tableegh, Lahore (translated Urdu to English by Muhammad Sharif).https://hcaptrmuhammadsharif.wordpress.com/2018/03/05/a-chosen-servant-of-allah/

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abdurrahmanorg · 8 years ago

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Scholars Biographies: Imam Ahmad Shaakir

Died 1377H: Imaam Ahmad bin Muhammad Shaakir Author: Dr. Badee’ Al-Lahaam Source: His editing of the book “Al-Ba’ith-ul-Hatheeth” Produced By: Al-Ibaanah.com He was Ahmad Ibn Muhammad Shaakir bin Ahmad bin ‘Abdil-Qaadir. His lineage traces back to Al-Husayn bin ‘Alee, may Allaah be pleased with them both. He was born and died in Cairo, Egypt. His father, Shaikh Muhammad Shaakir, was among the men…

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#Al-Ibaanah.com #Imaam Ahmad Shaakir

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thewordcollector2 · 8 years ago

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8 Words Related to Gratitude in Arabic

Bismillaahir-Rahmaanir-Raheem بسم الله الرّحمن الرّحيم (In the name of Allah [God], the Most Gracious, the Most Merciful)

Assalaamu 'alaikum السّلام عليكم (Peace be with you)

"May the Spirit of Ramadhan رمضان stay in our heart and illuminate our soul from within, InshaaAllah إن شاء الله. Happy Ramadhan رمضان!"

Ahlan* yaa qurraa'ee أهلاً يا قـُرَّائي / Hi my readers 😊. It is "the feeling of thankfulness and appreciation", that we fittingly respond with when someone assists us. It's a loving, powerful and positive force. It is also a beautiful value, and sought-after virtue for maintaining a good, moral life. It is a "personality trait, a mood, and an emotion" as well. It also improves your attitude. Can you guess what it is? It is gratitude.

*Ahlan أَهْلًا = hi (Arabic interjection)

"Gratitude" is an English noun. It stems from French gratitude, from Medieval Latin gratitudo ('thankfulness'), from Latin gratus ('thankful', 'pleasing'), or mid-15th century, "good will", from Middle French gratitude (15th century) or directly from Medieval Latin gratitudinem (nominative gratitudo) "thankfulness", from Latin gratus "thankful, pleasing" . It may be defined as, "the quality of being thankful; readiness to show appreciation for and to return kindness", or "a feeling of being grateful to someone because they have given you something or have done something for you".

"Be thankful" in Arabic = Kun shakooran كن شكوراً (ms) / Koonee shakooratan كُونِي شكورةً (fs)

When you feel thankful (grateful), you are happy with what someone did for you, and also content with the outcome. Unlike indebtedness, which is "the feeling of owing gratitude for a service or favour", with gratitude people are not concerned with having to pay back their benefactor. But it's still very important that individuals warmly express their appreciation to persons, who were beneficent towards them.

Today, let's discuss Arabic words on the triliteral root "sh-k-r شكر" (Arabic root denoting 'to thank'), InshaaAllah إن شاء الله (God willing). Qiraa'ah sa'eedah قراءة سعيدة / Happy reading! 😉

"The vast majority of Arabic words are derived from a root that's made of three consonants. Each of these three-consonant roots are referred to as a triliteral root. (This name comes from the Latin for, you guessed it, three letters.) Thousands of different triliteral roots exist in Arabic. It’s important to know about these triliteral roots because Arabic uses them in stable word patterns to form almost every noun and verb in the language.

A triliteral root has an inherent meaning. For example, consider the triliteral root كتب (k-t-b). This root means to write. Arabic uses the three consonants of the root k-t-b in different word patterns, each of which (because of the root meaning) will have something to do with the concept of writing." Intermediate Arabic for Dummies (Keith Massey, PhD)

The Arabic verb فعل: "shakara/yashkur[u] شَكَر/يَشْكُر", which means: "to thank" (express gratitude), "to be thankful", "to be grateful", etc.

The Arabic verb فعل: "tashakkara/yatashakkar[u] تَشَكَّرَ/يَتَشَكَّر", which means: "to thank*" (someone for something), "to be thankful", etc.

*With "ه" and "ل" to thank (someone for).

"What are you grateful for?" in Arabic = Anta shaakir limaadhaa أنتَ شاكرٌ لماذا? (ms) / Anti shaakirah limaadhaa أنتِ شاكرةٌ لماذا? (fs)

The Arabic masculine noun إسم: "shukr*/shukoor شُكْر/شُكُوْر", which means: "thankfulness", "gratefulness", "gratitude", "thanks", "acknowledgement" (acknowledgment), etc.

*Verbal noun of "shakara شَكَرَ" (form I)

The Arabic interjection* حَرْفُ النِّدَاءِ: "shukran شكرًا" which means, "thank you" (expression of gratitude).

*Interjection / Exclamation = harf an-nidaa' حرف النّداء (Arabic)

The Arabic noun إسم: "shukraan* شُكْرَان", which means: "thankfulness", "gratefulness", "gratitude", "thanks", "acknowledgement" (acknowledgment), etc.

*Verbal noun of "shakara شَكَرَ" (form I)

The Arabic masculine adjective صفة: "shakoor شَكُور" which means, "grateful" (very thankful).

Start each day with a grateful heart = Ibda' kull(a) yawm(in) bi-qalb(in) shakoor(in) إبدأ كلَّ يومٍ بقلبٍ شكورٍ (Arabic)

The Arabic masculine adjective صفة: "shaakir شاكِر" which means, "thankful" (grateful).

The Arabic masculine adjective صفة: "mashkoor مشكور", which means: "laudable" (worthy of praise), "praiseworthy" (worthy of high praise), "thankworthy" (worthy of thanks or gratitude), etc.

"Gratitude, thankfulness, gratefulness, or appreciation is a positive emotion or attitude in acknowledgment of a benefit that one has received or will receive. The experience of gratitude has historically been a focus of several world religions, and has been considered extensively by moral philosophers such as Adam Smith. The systematic study of gratitude within psychology only began around the year 2000, possibly because psychology has traditionally been focused more on understanding distress rather than understanding positive emotions. However, with the advent of the positive psychology movement, gratitude has become a mainstream focus of psychological research. The study of gratitude within psychology has focused on the understanding of the short-term experience of the emotion of gratitude (state gratitude), individual differences in how frequently people feel gratitude (trait gratitude), and the relationship between these two aspects."

Source:

http://www.listofvalues.com/Gratitude

The following are three synonyms* of the Arabic word, "shukr شكر" (gratitude):

mumtann مُمْتَنّ: gratitude noun (thankfulness)

imtinaan إِمْتِنان: appreciation noun (gratitude, thanks)

shukraan شُكْرَان: thankfulness, gratefulness, gratitude, thanks noun

*Synonym(s)

noun

A word or phrase that means exactly or nearly the same as another word or phrase in the same language, for example shut is a synonym of close. (Oxford Dictionaries)

"Arabic is always a fascinating subject. The root shukr شكر can be understood by looking at a camel. Camels typically populate desert areas which can be barren of food and drink. Even so, if one tests the milk produced by camels, it is of high nutritional value. The milk is rich in proteins and vitamins and can sustain a person throughout the day. (Did you know you can survive a month just drinking camel’s milk?) Camels can go for long times without eating or drinking in desolate areas, yet can produce such rich and nutritious milk. A camel full of milk is known as shakira. By appreciating the barakah of the camel’s milk, one can understand how shukr comes about. The food a camel finds to eat may seem scarce to our well-fed eyes, but it is a feast nonetheless. Acknowledging everything given to it, this animal is able to produce something of high value and share it with others. With this, one can understand the origin of the word shukr."

Source of Fact:

https://rumsasubmissions.wordpress.com/2015/11/12/on-the-banks-of-giving-thanks-101/

Shukran شكرًا = thanks (Arabic)

Helpful Hints:

Add "jazeelan جزيلاً" or "jiddan جدّاً" to the ending if you'd like to say, "thanks a lot" or "many thanks" in Arabic. You may also say "shukran laka[i] شكرا لك" which means, "thank you". In Arabic, "shukran شكرًا" by itself means, "thanks".

Extras:

Shukran jazeelan شكرا جزيلاً = many thanks, thank you very much, thank you kindly, thanks a lot, etc. (Arabic)

Shukran katheeran شكراً كثيراً = thanks a lot, thanks a heap* (Arabic)

Shukran milyoon شكرا ملْيُون = thanks a million (Arabic)

*Adverb 1. heaps - very much; “thanks heaps” (The Free Dictionary)

Shukran lak minal-a'maaq شكرًا لك من الأعماق = Thank you from the depths! (Arabic)

Shukran lak min a'maaq qalbee شكرًا لك من أعماقِ قلبِي = thank you from the bottom of my heart / thank you from the depths of my heart (Arabic)

Qur'aanic ayah آية (verse) on gratitude

Alhamdulillaah الحَمْد لله = thank God, praise be to God* (Arabic)

*Allah الله‎ = God (Arabic)

Note:

Al-ḥamdu lillāh (Arabic: الحَمْد لله‎‎) or alḥamdulillāh, also known as Tahmid تحميد is an Arabic phrase* meaning "Praise be to God". It is frequently used by Muslims of every background, due to its centrality to the texts of the Qur'aan and the words of the Islamic prophet Muhammad (PBUH), but also spoken by some Arabic-speaking Christians and Jews. (Wikipedia)

*A phrase is a group of words commonly used together (e.g. once upon a time).

Alhamdulillaah 'alaa kulli haal الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ = All praise and thanks are only for Allah (God) in all circumstances* (Arabic)

*More literal meanings of this Islamic phrase include: "Praise be to Allah [God] in every circumstance", "All praise is to Allah [God] upon every circumstance", etc.

JazaakAllah khair / JazaakAllahu khairan* جزاك اللهُ خيرًا = a term used as an Islamic expression of gratitude meaning, "May Allah [God] reward you with goodness" / "May Allah [God] reward you well"

*Often the response to JazaakAllah khair جزاك اللهُ خيرًا is wa iyyaakum وإيّاكم, which means "And to you". (Wikipedia)

"Gratitude reduces materialism. Materialism is strongly correlated with reduced well-being and increased rates of mental disorder. There’s nothing wrong with wanting more. The problem with materialism is that it makes people feel less competent, reduces feelings of relatedness and gratitude, reduces their ability to appreciate and enjoy the good in life, generates negative emotions, and makes them more self-centered."

Source of Fact:

http://happierhuman.com/benefits-of-gratitude/

The following are synonyms and antonyms (opposites) of "gratitude". This part is especially for ESL students, and English speakers who would like to have a solid grasp of the English language, InshaaAllah إن شاء الله.

10 Synonyms of "Gratitude":

thankfulness

thanks

recognition- When a person receives recognition for the things that they have done, people acknowledge the value or skill of their work.

acknowledgement (acknowledgment)

credit

obligation

appreciation- Your appreciation for something that someone does for you is your gratitude for it.

indebtedness

sense of obligation

gratefulness

Sources of Synonyms:

Collins English Thesaurus

Google Search

"I am grateful to Allah [God] for the blessing of life" in Arabic = Anaa shaakir lillaah 'alaa ni'mat al-hayaat أنا شاكرٌ للهِ على نعمةِ الحياةِ (ms) / Anaa shaakirah lillaah 'alaa ni'mat al-hayaat أنا شاكِرةٌ للهِ على نعمةِ الحياةِ (fs)

Related Words: thanksgiving; gratification, indebtedness, satisfaction; acknowledgment (or acknowledgement), recognition, tribute

7 Antonyms of "Gratitude":

censure

condemnation

ingratitude

thanklessness

unthankfulness

unappreciation

ungratefulness

Sources of Antonyms:

Thesaurus.com

Merriam-Webster Thesaurus