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Sahih al-Bukhari · 8 narrations

Hadith about gratitude

The Prophet ﷺ prayed at night until his feet cracked, and when asked why, he answered: should I not love to be a thankful servant? These narrations show thankfulness to Allah in daily moments: on waking, after a meal, after a good dream, and when looking at those who have less.

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Sahih al-Bukhari 4837

Book of Prophetic Commentary on the Qur'an (Tafseer of the Prophet (pbuh))

حَدَّثَنَا الْحَسَنُ بْنُ عَبْدِ الْعَزِيزِ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يَحْيَى، أَخْبَرَنَا حَيْوَةُ، عَنْ أَبِي الأَسْوَدِ، سَمِعَ عُرْوَةَ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ نَبِيَّ اللَّهِ صلى الله عليه وسلم كَانَ يَقُومُ مِنَ اللَّيْلِ حَتَّى تَتَفَطَّرَ قَدَمَاهُ فَقَالَتْ عَائِشَةُ لِمَ تَصْنَعُ هَذَا يَا رَسُولَ اللَّهِ وَقَدْ غَفَرَ اللَّهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ قَالَ ‏ "‏ أَفَلاَ أُحِبُّ أَنْ أَكُونَ عَبْدًا شَكُورًا ‏"‏‏.‏ فَلَمَّا كَثُرَ لَحْمُهُ صَلَّى جَالِسًا فَإِذَا أَرَادَ أَنْ يَرْكَعَ قَامَ، فَقَرَأَ ثُمَّ رَكَعَ‏.‏

Narrated Aisha:

The Prophet (ﷺ) used to offer prayer at night (for such a long time) that his feet used to crack. I said, "O Allah's Messenger (ﷺ)! Why do you do it since Allah has forgiven you your faults of the past and those to follow?" He said, "Shouldn't I love to be a thankful slave (of Allah)?' When he became old, he prayed while sitting, but if he wanted to perform a bowing, he would get up, recite (some other verses) and then perform the bowing.

What it teaches

This hadith teaches the profound importance of expressing gratitude to Allah ﷻ through dedicated worship and devotion, even when one feels secure in Allah's ﷻ forgiveness. It also demonstrates the Prophet's (PBUH) humility and provides an example of adapting one's method of worship due to physical limitations while maintaining the core act of prayer.

In plain words

The Prophet (PBUH) used to pray extensively at night, to the point where his feet would crack. When Aisha (RA) questioned this devotion, given his sins were already forgiven, the Prophet (PBUH) responded that he desired to be a grateful servant of Allah ﷻ. Later in his life, due to physical changes, the Prophet (PBUH) would pray while sitting, but would stand up specifically for bowing.

Where it applies

  • Deepening one's worship
  • Expressing gratitude to Allah ﷻ
  • Adapting worship due to physical limitations or old age
  • Understanding the Prophet's (PBUH) devotion

Sahih al-Bukhari 6490

Book of To make the Heart Tender (Ar-Riqaq)

حَدَّثَنَا إِسْمَاعِيلُ، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ إِذَا نَظَرَ أَحَدُكُمْ إِلَى مَنْ فُضِّلَ عَلَيْهِ فِي الْمَالِ وَالْخَلْقِ، فَلْيَنْظُرْ إِلَى مَنْ هُوَ أَسْفَلَ مِنْهُ ‏"‏‏.‏

Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "If anyone of you looked at a person who was made superior to him in property and (in good) appearance, then he should also look at the one who is inferior to him.

What it teaches

This hadith provides a direct instruction from the Prophet Muhammad (PBUH) for believers to manage their perspective regarding worldly matters. It teaches that by consciously observing those less fortunate in wealth and physical appearance, one can foster gratitude for Allah's ﷻ provisions and achieve contentment, thereby avoiding dissatisfaction and envy.

In plain words

The Prophet Muhammad (PBUH) advised that when a person observes someone who has been given more wealth or a more pleasing appearance, they should also consider those who have less than themselves in these aspects. This guidance helps cultivate gratitude and contentment with one's own blessings.

Where it applies

  • When feeling envious of others' possessions or status.
  • When feeling dissatisfied with one's own physical appearance.
  • When struggling with materialism or worldly desires.
  • When seeking to cultivate a more grateful and appreciative mindset.
  • When dealing with feelings of inadequacy in worldly matters.

Sahih al-Bukhari 7395

Book of Oneness, Uniqueness of Allah (Tawheed)

حَدَّثَنَا سَعْدُ بْنُ حَفْصٍ، حَدَّثَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ خَرَشَةَ بْنِ الْحُرِّ، عَنْ أَبِي ذَرٍّ، قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا أَخَذَ مَضْجَعَهُ مِنَ اللَّيْلِ قَالَ ‏ "‏ بِاسْمِكَ نَمُوتُ وَنَحْيَا، فَإِذَا اسْتَيْقَظَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ ‏"‏‏.‏

Narrated Abu Dharr:

When the Prophet (ﷺ) went to bed at night, he used to say: "Bismika namutu wa nahya." And when he got up in the morning, he used to say, "Al hamdu li l-lahi al-ladhi ahyana ba'da ma amatana, wa ilaihi-nnushur."

What it teaches

This hadith teaches Muslims specific invocations (du'a) to recite before sleeping and upon waking. It emphasizes remembering Allah ﷻ as the controller of life and death, expressing gratitude for renewed life, and affirming belief in the resurrection, thereby integrating spiritual remembrance into daily routines.

In plain words

This hadith describes the practice of Prophet Muhammad (PBUH) regarding supplications before sleeping and upon waking. Before going to bed, Prophet Muhammad (PBUH) would say, "In Your Name, we die and we live." When he (PBUH) woke up, he (PBUH) would say, "All praise is for Allah ﷻ Who gave us life after having caused us to die, and to Him is the resurrection."

Where it applies

  • Preparing for sleep
  • Waking up in the morning
  • Seeking blessings before rest
  • Expressing gratitude for a new day
  • Reflecting on life, death, and the afterlife

Sahih al-Bukhari 5458

Book of Food, Meals

حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ ثَوْرٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنْ أَبِي أُمَامَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا رَفَعَ مَائِدَتَهُ قَالَ ‏ "‏ الْحَمْدُ لِلَّهِ كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ، غَيْرَ مَكْفِيٍّ، وَلاَ مُوَدَّعٍ وَلاَ مُسْتَغْنًى عَنْهُ، رَبَّنَا ‏"‏‏.‏

Narrated Abu Umama:

Whenever the dining sheet of the Prophet (ﷺ) was taken away (i.e., whenever he finished his meal), he used to say: "Al-hamdu li l-lah kathiran taiyiban mubarakan fihi ghaira makfiy wala muWada` wala mustaghna'anhu Rabbuna."

What it teaches

This Hadith teaches Muslims the Sunnah (practice) of Prophet Muhammad (PBUH) to express profound gratitude and praise to Allah ﷻ after finishing a meal, acknowledging His continuous blessings and our dependence on Him.

In plain words

After finishing his meal, Prophet Muhammad (PBUH) would always recite a specific prayer of thanks. This prayer expressed abundant, good, and blessed praise to Allah ﷻ, acknowledging that Allah ﷻ is self-sufficient, never forsaken, and that we are always dependent on Him as our Lord.

Where it applies

  • After finishing a meal
  • Expressing gratitude for blessings
  • Seeking to emulate the Prophet's (PBUH) daily practices
  • Remembering Allah ﷻ throughout the day

Sahih al-Bukhari 6332

Book of Invocations

حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرٍو، سَمِعْتُ ابْنَ أَبِي أَوْفَى ـ رضى الله عنهما كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا أَتَاهُ رَجُلٌ بِصَدَقَةٍ قَالَ ‏"‏ اللَّهُمَّ صَلِّ عَلَى آلِ فُلاَنٍ ‏"‏‏.‏ فَأَتَاهُ أَبِي فَقَالَ ‏"‏ اللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى ‏"‏‏.‏

Narrated Ibn Abi `Aufa:

Whenever a man brought his alms to the Prophet, the Prophet (ﷺ) would say, "O Allah! Bestow Your Blessing upon the family of so-and-so." When my father came to him (with his alms), he said, "O Allah! Bestow Your Blessings upon the family of Abi `Aufa."

What it teaches

This hadith teaches that it is an exemplary practice to offer supplications for those who give charity, particularly for their families, as a form of gratitude and a means of seeking Allah's ﷻ blessings upon them. It highlights the Prophet Muhammad's (PBUH) noble custom of reciprocating good deeds with prayer.

In plain words

The Prophet Muhammad (PBUH) had a practice of supplicating for the family of any individual who brought him alms. This is illustrated by the instance when Abi `Aufa (RA) presented his alms, and the Prophet Muhammad (PBUH) specifically prayed, "O Allah ﷻ! Bestow Your Blessings upon the family of Abi `Aufa."

Where it applies

  • Responding to acts of generosity
  • Making supplication for benefactors
  • The etiquette of receiving charity
  • Seeking blessings for families of givers

Sahih al-Bukhari 6569

Book of To make the Heart Tender (Ar-Riqaq)

حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ لاَ يَدْخُلُ أَحَدٌ الْجَنَّةَ إِلاَّ أُرِيَ مَقْعَدَهُ مِنَ النَّارِ، لَوْ أَسَاءَ، لِيَزْدَادَ شُكْرًا، وَلاَ يَدْخُلُ النَّارَ أَحَدٌ إِلاَّ أُرِيَ مَقْعَدَهُ مِنَ الْجَنَّةِ، لَوْ أَحْسَنَ، لِيَكُونَ عَلَيْهِ حَسْرَةً ‏"‏‏.‏

Narrated Abu Huraira:

The Prophet (ﷺ) said, "None will enter Paradise but will be shown the place he would have occupied in the (Hell) Fire if he had rejected faith, so that he may be more thankful; and none will enter the (Hell) Fire but will be shown the place he would have occupied in Paradise if he had faith, so that may be a cause of sorrow for him."

What it teaches

This hadith teaches that Allah's ﷻ profound wisdom ensures believers entering Paradise are shown their potential place in Hell to deepen their gratitude for His mercy, and disbelievers entering Hell are shown their potential place in Paradise to intensify their regret over their choices in life.

In plain words

Believers entering Paradise will be shown the place they would have occupied in Hell if they had rejected faith, so that their gratitude to Allah ﷻ may increase. Conversely, those entering Hell will be shown the place they would have occupied in Paradise if they had believed, so that it becomes a cause of deep sorrow and regret for them.

Where it applies

  • Reflecting on the ultimate consequences of one's faith and actions
  • Understanding the depth of divine justice and mercy
  • Motivating oneself towards increased gratitude for Allah's ﷻ blessings
  • Contemplating the severity of disbelief and its eternal repercussions

Sahih al-Bukhari 6985

Book of Interpretation of Dreams

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، حَدَّثَنِي ابْنُ الْهَادِ، عَنْ عَبْدِ اللَّهِ بْنِ خَبَّابٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّهُ سَمِعَ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏ "‏ إِذَا رَأَى أَحَدُكُمْ رُؤْيَا يُحِبُّهَا فَإِنَّمَا هِيَ مِنَ اللَّهِ، فَلْيَحْمَدِ اللَّهَ عَلَيْهَا، وَلْيُحَدِّثْ بِهَا، وَإِذَا رَأَى غَيْرَ ذَلِكَ مِمَّا يَكْرَهُ، فَإِنَّمَا هِيَ مِنَ الشَّيْطَانِ، فَلْيَسْتَعِذْ مِنْ شَرِّهَا، وَلاَ يَذْكُرْهَا لأَحَدٍ، فَإِنَّهَا لاَ تَضُرُّهُ ‏"‏‏.‏

Narrated Abu Sa`id Al-Khudri:

The Prophet (ﷺ) said, "If anyone of you sees a dream that he likes, then it is from Allah, and he should thank Allah for it and narrate it to others; but if he sees something else, i.e., a dream that he dislikes, then it is from Satan, and he should seek refuge with Allah from its evil, and he should not mention it to anybody, for it will not harm him."

What it teaches

The core teaching is the prescribed Islamic etiquette for dealing with dreams, distinguishing between good dreams as blessings from Allah ﷻ requiring gratitude and sharing, and bad dreams as whispers from Satan requiring seeking Allah's ﷻ protection and privacy to prevent harm.

In plain words

This hadith teaches Muslims how to respond to dreams: if one sees a pleasant dream, it is from Allah ﷻ, and they should be grateful and may share it. If one sees a disliked dream, it is from Satan, and they should seek refuge with Allah ﷻ from its evil and not mention it to anyone, as it will not harm them.

Where it applies

  • experiencing a pleasant dream
  • experiencing a disturbing dream
  • seeking spiritual protection from evil
  • expressing thankfulness for blessings
  • dealing with fear or anxiety from nightmares

Sahih al-Bukhari 6324

Book of Invocations

حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ حُذَيْفَةَ، قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا أَرَادَ أَنْ يَنَامَ قَالَ ‏"‏ بِاسْمِكَ اللَّهُمَّ أَمُوتُ وَأَحْيَا ‏"‏‏.‏ وَإِذَا اسْتَيْقَظَ مِنْ مَنَامِهِ قَالَ ‏"‏ الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا، وَإِلَيْهِ النُّشُورُ ‏"‏‏.‏

Narrated Hudhaifa:

Whenever the Prophet (ﷺ) intended to go to bed, he would recite: "Bismika Allahumma amutu wa ahya (With Your name, O Allah, I die and I live)." And when he woke up from his sleep, he would say: "Al-hamdu lil-lahil-ladhi ahyana ba'da ma amatana; wa ilaihi an-nushur (All the Praises are for Allah Who has made us alive after He made us die (sleep) and unto Him is the Resurrection). "

What it teaches

This hadith teaches the importance of remembering Allah ﷻ at the beginning and end of sleep, recognizing His control over life and death, and expressing gratitude for waking up while affirming belief in the Resurrection. It provides specific duas for these moments.

In plain words

The Prophet (PBUH) taught Muslims specific supplications for going to sleep and waking up. Before sleeping, he (PBUH) would say, "With Your name, O Allah ﷻ, I die and I live," acknowledging Allah's ﷻ power over life and death. Upon waking, he (PBUH) would praise Allah ﷻ for restoring life after sleep, which is likened to a temporary death, and affirm belief in the ultimate resurrection.

Where it applies

  • Before going to sleep
  • Upon waking up
  • Daily spiritual practice
  • Expressing gratitude for life
  • Affirming belief in the afterlife

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