In this discourse, gratitude is defined as the act of a servant towards the recognition of the blessing from the Benefactor, whereas Khwajah defines gratitude merely as the recognition of the blessing. This divergence originates from both a linguistic and a cognitive analysis. Gratitude, akin to a flower that grows in the garden of knowledge, is not knowledge itself. The recognition of the blessing and the Benefactor is a prerequisite for gratitude, but gratitude is the act that follows this recognition, much like saying "may your hands never ache" in response to a received kindness.
To understand this distinction more clearly, an apt analogy is offered: If someone gives you a glass of water and you do not see them, you simply drink the water and leave. However, if you know that this water has been given to you by a specific person, you express gratitude by saying, "may your hands never ache." This act of gratitude is distinct from merely knowing the water or the giver. Therefore, knowledge is the source of gratitude, not gratitude itself.
The discourse references a sacred hadith attributed to Prophet David (PBUH), in which David asks:
O Lord, how can I thank You when gratitude itself is another blessing from You, which requires yet another gratitude?
God responds:
O David, when you realise that every blessing within you is from Me, then you have indeed shown your gratitude towards Me.
This hadith, as translated by Fouladwand, reads: David said: O Lord, how can I thank You, when gratitude itself is another blessing from You that requires further gratitude? God revealed to him: O David, when you recognise that every blessing you possess is from Me, you have indeed shown your gratitude towards Me.
The discourse, with scholarly boldness, critiques God's response to David. If knowledge of the blessing is considered gratitude, then this knowledge itself is a blessing that necessitates further gratitude, leading to an infinite regress. This critique, like a sword that cuts through ambiguity, shows that while the divine response seemingly resolves the infinite regress, it actually transfers the problem to the realm of knowledge.
To resolve the conflict between the hadith and the definition of gratitude, the discourse suggests that the use of knowledge as gratitude in the hadith is an example of "part for the whole," similar to how purity is referred to as worship. Knowledge, as the origin of gratitude, can be metaphorically called gratitude, but complete gratitude is the act that follows from this knowledge.
Gratitude is classified into three categories in this discourse:
The discourse critically examines the order of these classifications. The tongue itself is one of the limbs, thus gratitude of the tongue is a subset of bodily gratitude. This critique serves to refine the balance of each type's value, showing that heartfelt and bodily gratitude, due to their depth and greater effort, are more significant than verbal gratitude. Bodily gratitude, like the sweat shed in the service of obedience, holds a higher value, as it requires effort and perseverance. Gratitude of the heart, rooted in inner recognition, is the highest level. However, verbal gratitude, despite its clarity and explicit meaning, is placed in a lower rank in terms of value.
This lecture, by referencing verses from the Holy Qur'an, positions gratitude in contrast to unbelief. Gratitude represents the expression of divine favours, whereas unbelief signifies the concealment of these favours. The verses in question are as follows:
If you are ungrateful, indeed, Allah is free of need of you; and He does not approve for His servants ingratitude. But if you are grateful, He is pleased with you. (Surah Az-Zumar, 39:7) Translation by Fooladvand: "If you disbelieve, Allah is independent of you, and He does not approve of disbelief for His servants. But if you give thanks, He is pleased with you."
This is from the grace of my Lord, to test me whether I give thanks or act with ingratitude. (Surah Yusuf, 12:38) Translation by Fooladvand: "This is from the grace of my Lord to test me whether I thank Him or act with ingratitude."
And whoever is grateful, is grateful for the benefit of his own soul. And whoever denies, then indeed, Allah is free of need, worthy of praise. (Surah Al-Insan, 76:3) Translation by Fooladvand: "And whoever gives thanks, he does so for his own benefit. And whoever is ungrateful, then indeed, Allah is free of need, worthy of praise."
The lecture, through the analysis of the verse "And whoever is ungrateful, then indeed, Allah is free of need, worthy of praise" (Surah Al-Insan, 76:3), emphasises divine etiquette. Instead of using the phrase "disbelief is detrimental to oneself", Allah uses the term "free of need, worthy of praise" in order to avoid directly insulting the disbeliever. This etiquette, akin to a gentle breeze, preserves human dignity and provides a model for compassionate conduct when interacting with others.
The lecture interprets the verse "When the ignorant address them, they say [in response], 'Peace.'" (Surah Al-Furqan, 25:25) as an invitation to kindness and a transition of the ignorant towards a state of well-being. The phrase "Ql Salm" is seen as an invitation towards friendship and intimacy, not merely the repetition of the word "peace" with the intent to belittle.
This section, through references to verses in the Holy Qur'an, defines gratitude as the expression of divine favours in contrast to disbelief. It introduces divine etiquette as a model for human conduct and interprets the verse "Ql Salm" as an emphasis on kindness in interactions with the ignorant.
This lecture highlights verbal gratitude as a tool for expressing affection and discontent in human relationships. Hiding ones feelings is compared to a swamp that breeds animosity and harshness, whereas expressing affection, such as saying "I love you", fosters the growth of love and intimacy.
The lecture criticises the cultural norm of concealing ones emotions. It uses the example of a father who refrains from saying "I love you" to his child, asserting that such concealment leads to bitterness and separation. On the contrary, expressing affection is like a stream that nourishes hearts and directs relationships towards purity and warmth.
The lecture, referencing the Holy Qur'an, presents gratitude as synonymous with Islam and faith, since both are opposites to disbelief and are expressions of divine favours. Gratitude serves as a bridge, guiding a person from the concealment of favours to their expression and submission to the divine.
This section emphasises the role of verbal gratitude in both human and divine relationships. Gratitude, as the expression of divine favours, plays a key role not only in one's relationship with Allah but also in human interactions, serving as a manifestation of Islam and faith, leading individuals toward spiritual completion.
The book "Manzil as-Sirn: Bb as-Shukr", 296th lesson by Nekounam (may his soul rest in peace), expounds on the concept of gratitude in its intellectual, verbal, and practical dimensions. This text, through a critique of Khwjas definition, an analysis of a sacred hadith, and references to the Qur'anic verses, defines gratitude as an action of the servant in acknowledgment of the divine favours, distinguishing it from intellectual recognition. The division of gratitude into heartfelt, verbal, and action-based forms, along with the emphasis on verbal gratitude in human relations, stands out as the core message of this lesson. The divine etiquette in the Qur'an and the interpretation of the verse "Ql Salm" offer a model for compassionate conduct. This work, through its refined and academic language, seeks to present profound mystical concepts in a clear and engaging manner for specialist and academic audiences.
