Meaning of Hamdalah and Shukr in I’anah at-Talibin

We have all often said “Alhamdulillah.” Whether it’s after eating, when receiving good news, or when avoiding disaster. This sentence is deeply ingrained in the daily life of Muslims. But have we ever paused to ask: what is the deeper meaning of this praise? Is merely uttering it with our tongues sufficient to be considered truly grateful?

In the treasury of classical Islamic texts, this discussion is thoroughly and beautifully explored. One of the most frequently referenced books by students and scholars of Islamic jurisprudence is the book I’anah at-Talibin. This commentary, written by Shaykh Abu Bakr Shatta al-Dimyati, provides insights that may change our perspective on the concept of gratitude to God.

However, before delving into an in-depth discussion of the book, it would be good for us to first understand what the actual meaning of the word “Hamdalah” is, which we often use.

What is Alhamdulilah? A Linguistic Review

Before we dive into the ocean of meaning within the book of fiqh, let’s first understand the term “Hamdalah” linguistically. We often hear this term, but where does it originate?

Simply put, Hamdalah is a short term to refer to the activity of reciting the sentence Alhamdulillah. In the structure of the Arabic language, In Arabic morphology, this is known as naḥt, where an entire phrase is condensed into a single derived word.

Referring to several authoritative Arabic dictionaries (source: almaany.com), here are the definitions:

• ​Al-Mu’jam al-Wasit explains that the verb Hamdala ( حَمْدَلَ ) means “He says Alhamdulillah”. This word is called manhut, meaning a word that is “carved” or formed from a combination of its original sentence.
• ​Al-Qamus al-Muhit defines Hamdalah as a mention for narrating or performing the act of uttering Alhamdulillah.
• ​Al-Ghani Dictionary adds that Hamdalah is a form of abbreviation (ikhtizal) for the activity of repeatedly reciting the glorious sentence Alhamdulillahi Rabbil ‘Alamin.

So, when we say “reading Hamdalah”, we are talking about the activity of reciting the praise. Now, after understanding the basic terminology linguistically, let’s dissect the true meaning according to the scholars’ viewpoint in the book I’anah at-Talibin.

Original Text from the Kitab I’anah at-Talibin

Let’s open this book to the first volume, pages 11-12. Here is the original text from the book as a form of seeking blessings from knowledge (tabarrukan):

قوله : ( الحمد لله ) آثره على الشكر اقتداء بالكتاب العزيز , ولقوله – صلى الله عليه وسلم -: لا يشكر الله من لم يحمده . والحمد معناه اللغوي الثنا بالجميل لأجل جميل اختياري , سواء كان في مقابلة نعمة أم لا . ومعناه العرفي فعل ينبئ عن تعظيم المنعم من حيث أنه منعم على الحامد أو غيره . والشكر لغة : هو الحمد العرفي , وعرفا : صرف العبد جيمع ما أنعم الله به عليه فيما خلق لأجله , أي أن يصرف جميع الأعضاء والمعاني التي أنعم الله عليه بها في الطاعات التي طلب استعمالها فيها , فإن استعملها في أوقات مختلفة سمى شاكرا , أو في وقت واحد سمي شكورا , وهو قليل , لقوله تعالى : * ( وقليل من عبادي الشكور ) *.

The passage above presents a nuanced discussion of the distinction between hamd (praise) and shukr (gratitude). The explanation doesn’t just stop at dictionary definitions, but delves into the realm of daily worship practice.

Why Do Scholars Choose the Word “Al-Hamd”?

The author of the book explains the reason why scholars prefer to begin their writing with the word Alhamdulillah, rather than Ash-Shukru Lillah. The reason is both simple and profound:

1. Following the Al-Qur’an: The Qur’an begins with Alhamdulillahi Rabbil ‘Alamin.
2. Following the Hadith: The Prophet Muhammad SAW said that A person who does not praise Allah cannot truly be considered grateful.

This teaches us that praising Allah is the first step of gratitude. There can be no thankfulness without acknowledging the greatness of the Giver.

Fundamental Difference: Hamd vs. Shukr

Praise and gratitude are often assumed to be synonymous. However, in the study of balagha and fiqh, the two have specific differences. I’anah at-Talibin divides them into meaning in terms of language (Lughawi) and meaning in terms of terminology (‘Urfi).

1. The Essence of Hamd (Praise)

Linguistically, Hamd is praising with beautiful words due to the existence of a good deed done consciously (ikhtiar), whether that goodness is given to the one who praises or others. Such as when we praise Allah for giving us various kinds of blessings, even though it is His right to give blessings or not. This is the meaning of al-jamil al-ikhtiyary (goodness done based on ikhtiar).

It’s different when we compliment someone on their handsomeness or beauty because that beauty or goodness is not ikhtiary (voluntary/chosen). In Arabic, this kind of praise is not said as al-hamd.

However, terminologically (‘Urfi), Hamd is an act that shows glorification to the Bestower of Blessings.

2. The True Essence of Gratitude

This is the part that challenges our self-awareness. The definition of gratitude in terminology (Syukur ‘Urfi) is much heavier than simply saying “Thank you, O Allah.”

This book defines gratitude as:

“A servant utilizes all the blessings that Allah grants for the purpose for which those blessings were created (obedience).”

This means, our eyes were created to see the greatness of Allah, so gratitude for our eyes is to use them to read the Qur’an or observe nature, not to look at forbidden things. Hands were created to work and help, so gratitude for our hands is not to use them to steal or hit.

If our tongues are active in remembrance but our hands violate the rights of others, then our gratitude remains incomplete, essentially we have not been truly grateful.

Syakir vs. Syakur: Where Do We Stand?

One of the most interesting insights from this text is the difference between someone who is Syakir and someone who is Syakur.

• Syakir: Is a person who uses his body parts to be obedient, but at separate times. In the morning his eyes read the Qur’an, at noon his feet walk to the mosque. His obedience is alternating.
• Syakur: Is a level of “godliness”. This is a person who at one time simultaneously, has their entire body and heart occupied in obedience to Allah.

The Qur’an states, “And few of My servants are truly grateful (shakur) .”

Illustration of a Person who is “Syakur”

To make it easier for us to understand, Imam Asy-Syibramalisi provides a very clear visual example. Consider the example of a person carrying a funeral bier. This person can be called Syakur if at the same moment they are doing these things:

1. Feet: Walking to carry the deceased to the grave (worship).
2. Hands: Carrying the bier (worship).
3. Eyes: Looking down at the road to avoid stumbling, for the safety of the deceased (worship).
4. Speech: Busy with remembrance of God or reading tahlil (worship).
5. Ears: Listening to the advice regarding death or the chanting of *tahlil* by those accompanying the funeral procession (worship).
6. Heart: Contemplating the creation of Allah and remembering death (worship).

All of his organs were “busy” for Allah at the same time. Not a single second was wasted or deviated towards disliked things, let alone forbidden ones. This is a high standard that is difficult to achieve, but not impossible for us to practice slowly.

Four Types of Praise and Their Ruling

Besides discussing the definition, I’anah at-Talibin also dissects the division of praise. There are four categories of Hamd:

1. Hamd Qadim li Qadim: Allah praises Himself (Example: Verses of the Qur’an that praise Allah).
2. Hamd Qadim li Hadits: Allah praises His servant (Example: Allah’s praise of the Prophet Ayyub as a devout servant).
3. Hamd Hadits li Qadim: We (new creation) praise Allah.
4. Hamd Hadits li Hadits: We praise fellow humans.

It should be remembered that all categories of Hamd ultimately return to Allah. Because in essence, when we praise fellow creatures, that praise fundamentally returns to the Creator.

Read also: What is the Science of Tasawwuf?

The Law of Saying “Alhamdulillah”

Don’t get the wrong idea, Saying “Alhamdulillah” does not always carry the same legal ruling or reward. The ruling can change depending on the situation (context):

• Obligatory: As when reciting Al-Fatihah in prayer or during the Friday sermon. Without this, the prayer or sermon is invalid.
• Sunnah (Mandub): General situations such as at the beginning of prayer, after eating and drinking, or when starting a lesson.
• Makruh: Saying the name of Allah in unclean places such as toilets or garbage dumps. We are asked to maintain the sanctity of His name.
• Forbidden: Now, this is dangerous. It is forbidden by Islamic law to say “Alhamdulillah” as a sign of happiness after committing a sin. For example: Successfully deceiving someone and then saying “Alhamdulillah, a lot of profit.” Such usage constitutes a serious misuse of sacred words.

What are the Next Steps?

Understanding the content of the book I’anah at-Talibin opens our eyes to the fact that Islam demands totality. Gratitude is not just lip service or sweet talk. It is a real action using all of one’s potential for good.

Starting today, let’s try to re-evaluate. When we receive blessings, do we use that blessing for things that Allah approves of? Or when we are given health, do we waste our energy on trivial matters?

Becoming Syakur might be difficult, but we can start by becoming Syakir—trying to be obedient to the best of our ability, one by one, day by day.

Hopefully, this brief review of the yellow book can increase our enthusiasm in worship. Share this reflection with others if you find it beneficial.

Bagikan Kajian: