We often see on motor vehicles stickers in the Arabic language with words that mean “Al-Hamdu lillaah” but translated into English as “Thank goodness”. Can Al-Hamdu lillaah mean “Thank goodness?”

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad is His slave and Messenger.

Dear brother, we have found a good article written by Abu Khalid al-Bangsamori entitled “Beware of ‘thank goodness”. We think it answers your question. Here is the article.

Indeed, all praises are due to Allah, the Most High. We praise Him, we seek His help, we seek His Forgiveness, and we seek refuge in Allah from the evil of our souls and the evil of our actions. Whosoever Allah guides, none can misguide, and whosoever Allah misguides, none can guide aright. I bear witness that none has the right to be worshipped except Allah Alone, He has no partners, and I bear witness that Muhammad is His servant and Messenger.

Perhaps every Muslim who has a grasp of both English and Arabic languages knows that the English translation of the Arabic word 'Al-Hamdu lillaah ', is 'Praise be to Allah or All praises and thanks are due to Allah Alone' or something similar to them. However, today, we find stickers on the cars and vehicles of people, used as decoration or perhaps as a sort of reminder, with the word ‘Al-Hamdu lillah’ written in Arabic and immediately below or above it the words 'thank goodness' are placed. In this article, we shall endeavor to prove that the translation is not accurate either in its literal sense or in its meaning. And we shall also, Insha-Allah, try to unveil its contradiction with the principles of Islam.

Before we do that, it is important to note that the Quranic ‘translations’ we read in English are not the Quran. “Neither the translator nor his audience believe that the translation is the Quran.” This is because the Quran itself, in about 11 references, explained that it was revealed in the language of the Prophet Muhammad which is Arabic. With this in mind, whenever we say the English translation of ‘Al-Hamdu lillah’, we mean the translation of the meaning of ‘Al-Hamdu lillah’ translated as ‘thank goodness.’

Interestingly, in a span of two centuries of translating the Quran, none of the translators rendered ‘Al-Hamdu lillah’ into English as ‘thank goodness’. In the 18th century, George Sale translated ‘Al-Hamdu lillahi-Rabbil-'alameen’ as “Praise be to God the Lord of all creatures”. Likewise, in the 19th century, J M Rodwell translated it as “Praise be to Lord, Lord of the Worlds”. Also, in the first half of the 20th century, M Pickthall translated it as “Praise be to Allah, the Lord of the Worlds”. In recent times, The Interpretation of the Meanings of the Noble Quran in the English language by Al-Hilali, et al, translated ‘Al-Hamdu lillah’ as ‘All the Praises and Thanks be to Allah.”

Also, if one looks through Arabic-English dictionaries, the Arabic word ‘Hamd’ is translated as ‘praising’ or ‘thanking’ or something similar, and I have yet to find a dictionary that translates the word ‘Allah’ as ‘goodness.’

Due to this unusual translation, the intended meaning of ‘Al-Hamdu lillah’ has been severely corrupted.

To know the intended meaning of ‘Al-Hamdu lillah', we quote some of the Tafseer (interpretation of the Quran) of the scholars.

Al-Hafidh Ibn Katheer in his Tafseer of the Quran, quoted at-Tabari (Tafseer of the Quran by at-Tabari 1:135) regarding the meaning of ‘Al-Hamdu lillah’ as follows:

The meaning of ‘Al-Hamdu lillah’ is “All thanks are due purely to Allah, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation. These thanks are due to Allah for his innumerable favors and bounties whose number only He knows. Allah's bounties include the tools that help the creatures worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so. Allah also warned His creatures and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness. All thanks and praises are due to Allah for these favors from beginning to end.”

Shaykh Muhammad Ameen Shanqeetee explained in his Tafseer of the Quran, Athwa'ul Bayan, the meaning of ‘Al-Hamdu lillah’ as follows:

“The saying of the Exalted', all the praises and thanks are due to Allah': there is no mention here as to when this praise is said or where this praise comes from, but in Chapter Ar-Room there is mention that from amongst the 'wheres' are the heavens and the earth; Allah Says (what means): {… And to Him is [due all] praise throughout the heavens and the earth. And [exalted is He] at night and when you are at noon.} [Quran 30:18] And in Chapter Al-Qasas there is mention that from amongst the 'whens' are in this world and in the Hereafter; Allah Says (what means): {And He is Allah; there is no deity except Him. To Him is [due all] praise in the first [life] and the Hereafter. And His is the [final] decision, and to Him you will be returned.} [Quran 28:70] Allah also Says (what means) at the beginning of Chapter Saba’ : {[All] praise is [due] to Allah, to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter. And He is the Wise, the Acquainted.} [Quran 34:1] The Alif (letter A) and Lam (letter L) (i.e. the definite article 'the') in Al-Hamd is so as to include all the different manners of praise, and it is an extolling with which Allah has praised Himself and ordered His Servants to praise Him with. ”

It is clear, without any doubt from the above translations of the Quran  (by Muslims and non-Muslims), and as well as from the Tafseer of the interpreters of the Quran, that translating ‘Al-Hamdu lillah’ as 'thank goodness' is not accurate either from the linguistic point of view or from the meaning of the Tahmeed (Al-Hamdu lillah  – praising ‘Allah’). It is absolutely clear that nothing deserves ‘Al-Hamd’ except Allah Alone.

In addition, regarding 'Al-Hamd , Dr Muhammad Khalil Harras in his commentary of Al-‘Aqeeda Alwasitiyah by Shaykhul Islam Ibn Taymiyyah says:

“Hamd means orally praising a grace regardless of its benefit, be it a favor or anything else, such as a statement that 'I did hamd of a certain person in connection with the prize he had been awarded or for his feat of boldness.' Shukr (thanking) is that praise which is done orally or emotionally or by any other organ of the body in lieu of some favor. This shows that the word hamd is commonly used in one situation and Shukr in another situation.”

If ‘Al-Hamdu lillah’ means to praise and thank Allah for His bounties, therefore, the translation should mention Allah being thanked and praised or else we would be praising or thanking someone or something other than Allah. If Allah should be acknowledged first when being grateful for some good fortune, then all the more reason the translation should mention the word Allah or, at least, the word 'God' for those who don't know the word ‘Allah.’

In the translation, however, Allah is not mentioned, instead, ‘goodness’ is mentioned.

The danger in translating ‘Al-Hamdu lillah’ as 'thank goodness' has this implication: That the translation of the word ‘Al-Hamd’ is 'thanks' and the English word for ‘Allah’ is ‘goodness.’ It is obvious that the word ‘Al-Hamd’ does not mean thanks and 'Allah' does not mean 'goodness', as the conscious translation of the meaning of 'Al-Hamdu lillah' in the English language is like saying thanks (for the bounties we receive) to some abstract idea like 'goodness.' This is so because 'Allah' does not mean 'goodness.'

Moreover, some might suggest that goodness could be one of Allah's names. If this is the case then we say 'produce your proof.' We describe Allah the way He describes Himself and the way His Prophet () described Him.

Imam Aboo 'Uthman ibn 'Abdur-Rahman As-Saboonee in describing what the people of the Sunnah believe concerning the names and attributes of Allah, says:

They affirm what Allah, the Most Majestic, has affirmed for Himself in His Book or through the tongue of His Messenger, ().

Imam Ibn Qudamah says about the obligation of sticking to the Quran and authentic Hadeeth concerning the names and attributes of Allah:

“We are obliged to believe in and to welcome with submission and acceptance everything that is mentioned in the Quran or that is correctly transmitted from the Prophet () concerning the attributes of Allah. And we must not oppose it (which is done) by radd (rejection), ta'weel (distortive interpretation), tashbeeh (comparison) and tamtheel (representation).

Furthermore, Shaykh 'Umar Sulayman Al-Ashqar says:

“It is not permitted to talk about the unseen except with a clear proof”.

Allah Says (what means): {And do not follow that of which you have no knowledge. Surely the hearing, the sight and heart, about each of these you will be questioned.} [Quran 17:36]

In addition, Allah criticized those who claimed that the angels are female, and He made what they said a testimony about which they will be questioned when He brings them to stand before Him.

Allah Says (what means): {And they made the angels, who themselves are slaves to the Most Merciful, females. Did they witness their creation? Their testimony will be recorded and they will be questioned?} [Quran 43:19]

If speaking about the angels without knowledge is serious, then consider the seriousness of speaking about Allah without knowledge. It is a sin, considered as one of the major sins according to the scales of Truth and His Law.

Allah Says (what means): {Say: What my Lord has forbidden you are all acts of indecency, whether committed openly or in secret, sin and wrongful oppression, that you associate with Allah that which has not been sanctioned by Him and that you say concerning Allah something about which you have no knowledge.} [Quran 7:33]

The reliable and safe way that will lead us to know Allah, the Most High, is through revelation, which brought this knowledge to light in the clearest possible manner. It is the clear and distinct method whose results are reliable and trustworthy because the source of it is the All-Knowing the All-Aware [i.e. Allah] and His Messenger ().

There is no one more knowledgeable about Allah than Allah Himself, just as no one in creation is more knowledgeable about Allah than His Messenger ().”

The names of Allah are matters of the unseen and as such they can not be known except through revelation from Allah. Hence we require proof from revelation - the Quran and authentic Hadeeth - that says 'goodness' is one of the Names of Allah.

It must be emphasized, however, that in no way do we mean that Allah is not “good”. No doubt, Allah is the Creator and the Source of all good. In fact, there is a Hadeeth in which Allah is described as At-Tayyib, The Good. But ‘The Good’ is entirely different from ‘goodness’.

One of the Names of Allah is Ar-Rahman (The Most Merciful) but we do not say that Allah is Rahmah (mercy). And Allah is Al-Hakeem (The All-Wise), but we do not say that Allah is Hikmah (wisdom). Likewise, Allah is At-Tayyib (The Good) but we do not say that He is 'goodness'. Ar-Rahman, Al-Hakeem, At-Tayyib are Names of Allah, therefore we may say At-Tayyib is Allah. However 'mercy', 'wisdom', and 'goodness' are characteristics ascribed to Allah, but we do not say 'mercy' is Allah, 'wisdom' is Allah, or 'goodness' is Allah. Besides, the meaning of At-Tayyib is closer to the meaning of "Pure', rather than 'goodness'. Hence, we can say 'all praises and thanks are due to Ar-Rahman;' but we can not say 'all praises and thanks to Rahmah'. Likewise, we can say 'all praises and thanks to At-Tayyib' but we can not say 'all praises and thanks to 'goodness'.

Thus, in the final analysis, the word 'Allah' does not mean 'goodness', nor can 'goodness' be established, from any angle to mean 'Allah'. Hence, saying 'thank goodness' instead of saying 'thank Allah' is close to committing Shirk (polytheism) because 'goodness' does not deserve the thanks and praises of the creatures between the heavens and earth. Even though we may thank someone who has done something good, at the same time we must recognize or acknowledge that ultimately all good comes from Allah. Therefore, He is the One Who deserves to be praised.

It could be tantamount to Shirk because 'goodness' replaced the word 'Allah' as if 'goodness' is the translation of the word 'Allah', or as if 'goodness' is Allah Himself! This, by necessity, gives a connotation that 'goodness' can avert or inflict harm or can grant good or wishes when undoubtedly this ability is the prerogative of Allah. Allah Says (what means): {Allah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian, etc) over all things.} [Quran  39:62]

The Messenger of Allah (), the one sent to explain the Quran in detail, said in a Hadeeth reported by Ibn ‘Abbas may Allah be pleased with him: “Know that if the whole nation united in an effort to benefit you with something, they would only be able to benefit you with something that Allah has destined for you. Likewise, if the whole nation united to harm you with something, they would only be able to do so if Allah had destined it to happen to you.”

If thanking 'goodness' instead of Allah could be Shirk, then Muslims must avoid it because Shirk is the greatest sin. Allah doesn't forgive Shirk if one did not repent before death. Allah Says (what means):

{Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.} [Quran 4:48]

In addition, 'Al-Hamdu lillah ' is the Speech of Allah, His Word, so, utmost care should be used when translating it and it should not be taken lightly. Saying 'Al-Hamdu lillah ' is the best form of supplication as was recorded in the following Hadeeth: "The most excellent Thikr (remembrance) is [the statement] la ilaha illallah and the most excellent Du'a (supplication) is [the statement] Al-Hamdulillah."

Therefore, we must translate it in the best possible manner.

The origin of the expression 'thank goodness'

The origin of the expression 'thank goodness' is from Western societies in which the predominant life's philosophy is atheistic in nature, and science is the ultimate yardstick in life (i.e. what can not be proven by science is non-existent). Instead of using the word 'God', it is replaced with the word 'goodness' or with other words, since 'God' according to science can not be proven by physical experiment. This is done even though the whole of Creation points to the existence of God. And belief in God in these societies is not something that one can really be proud of; instead, religion is viewed as a shackle to one's mind (the opium of the masses).

The danger in imitating the disbelievers (non-Muslims):

The Prophet Muhammad said: “Whoever imitates a people, he is one of them.”

This expression (thank goodness) is actually an imitation of the non-Muslims because this is what some of them say when something good happened to them or some harm was removed from them. While in Islam, Allah is acknowledged first as the ultimate cause of everything. This means that if something good happens, then it is from Allah, and if some calamities happen, then they are tests from Allah. That is why there are words to say at times of happiness (i.e. alhamdu lillah) and at times of disaster (Qaddara Allah, i.e. it is Allah's decree).

Perhaps the author of this translation thought that for the non-Muslims - who do not believe in God - 'thank goodness' expressed 'Al-Hamdu lillah' in a manner familiar to them. If he (the translator) is a Muslim he must understand that he is required to speak about Allah and His Greatness. If he is a non-Muslim, then he has blundered in his translation.

Conclusions:

Trivial as it may be to non-Muslims, translating 'Al-Hamdu lillah' to 'thank goodness' has grave implications to Muslims because it strikes at the very foundation of Islam, which is Tawheed (Islamic Monotheism, affirmation of the Uniqueness and Perfection of Allah). The English expression 'thank goodness' for 'Al-Hamdu lillah' is not accurate, and, at least, it is ascribing an inappropriate name to Allah, or carries some form of Shirk.

Lastly, this saying 'thank goodness' has deep psychosocial roots in Western societies that are permeated with, and anchored upon, atheism and upon the belief that religion is separated from mundane life. Muslims must be aware of this fact and avoid an expression which denies the existence of Allah.

Allah knows best.