Defining Gratitude in Islamic Mysticism In the mystical perspective of , gratitude is defined as the act of praising and lauding the benefactor (the One who bestows) in recognition of His blessings. This definition restricts gratitude to an act of the limited servant who, in response to God's divine bounty, praises the Creator with a heart filled with knowledge and a tongue overflowing with thanksgiving. Unlike Khwaja Abdullah Ansari's division of gratitude into three partsknowledge of the blessing, acceptance of the blessing, and praise for itthis discourse emphasizes that gratitude is solely confined to the praise of the benefactor, with knowledge and acceptance serving as prerequisites, not components of it. Gratitude is thus viewed as a melody flowing from the heart of the wayfarer, which attains perfection when it is accompanied by awareness of the blessing and its acceptance. Key Point: Gratitude is the praise of the benefactor in response to the blessing, and knowledge and acceptance are its precursors, not its parts. Critique of Khwaja Abdullah Ansari's Division Khwaja Abdullah Ansari, in his "Maqamat al-Sairin," divides gratitude into three sections: knowledge of the blessing, acceptance of the blessing, and praise for it. However, rejects this division, arguing that the meanings of gratitude cannot be multifaceted, as each term conveys a single meaning. Therefore, knowledge and acceptance of the blessing are considered precursors to gratitude, and only praise constitutes the true essence of gratitude. This critique stems from a linguistic and mystical analysis of the term 'gratitude' and stresses its semantic unity. As he puts it, knowledge and acceptance are like seeds that prepare the soil for gratitude, yet they are not the fruit of gratitude itself. Preliminary Stages of Gratitude: Knowledge and Acceptance of the Blessing Knowledge of the blessing entails recognizing it as a divine grace and distinguishing it from affliction or non-blessing. This recognition occurs not only in the intellect but also in the core of the wayfarer's soul, guiding them from negligence to awareness. For instance, water during summer, like a fresh spring, is life-sustaining, yet in winter's cold, it may be perceived as a misfortune. Acceptance of the blessing, on the other hand, is the act of humbly acknowledging it and expressing dependence upon the benefactor. The wayfarer, through acceptance, sees the blessing as coming from the benefactor and refrains from attributing it to themselves or external causes. These two stages are like wings that carry the wayfarer toward praise and gratitude. Key Point: Knowledge of the blessing and its acceptance are precursors to gratitude and lay the foundation for praise of the benefactor. Summary of Section One In the mystical station, gratitude is the essence of praise, which reaches its perfection when accompanied by knowledge and acceptance of the blessing. 's critique of Khwaja's division underscores the semantic unity of gratitude, distinguishing knowledge and acceptance as necessary, yet distinct, precursors to the actual practice of gratitude. This view portrays gratitude as a state of the heart and tongue that leads the wayfarer towards divine knowledge and surrender to Gods will.
Gratitude in the Realm of the Common Folk Gratitude, in the context of the "Maqamat al-Sairin," is considered one of the lower traits of the general wayfarers, situated in the fourth level of the realm of ethics, following patience and contentment. This level pertains to the novice wayfarers who have not yet ascended to the higher realms of spiritual principles, states, and truths. According to , gratitude in this stage represents an initial step that guides the wayfarer from heedlessness toward awareness, yet it is still distant from the lofty mystical stations. Gratitude, in this stage, acts as a bridge leading the wayfarer from egocentrism towards humility and surrender. Key Point: Gratitude is a lower trait of the general wayfarers, situated in the fourth level of the ethical realm. Gratitude and Servitude: The Divine Command to Offer Gratitude Due to the divine command in the Holy Quran, gratitude is not only a sign of servitude but also an integral aspect of the spiritual training of the wayfarer. The Quran states: And [remember] when your Lord proclaimed: 'If you are grateful, I will certainly give you more; but if you are ungrateful, indeed, My punishment is severe.' (Quran 14:7). This verse presents gratitude as a divine command that guides the wayfarer towards knowledge and surrender. beautifully likens this command to a benevolent teacher instructing the student to "strike hard," guiding them toward spiritual training and perfection. This command is not meant to compensate for the blessings but to awaken the heart and bring the wayfarer closer to the divine presence. Key Point: Gratitude, as a divine command, guides the wayfarer towards divine knowledge and submission, not as compensation for the blessings but as a means to awaken the heart.
Ingratitude: The Result of Heedlessness and Self-Centeredness Ingratitude is the result of failing to recognize or accept the blessing, leading to heedlessness or the defiling of the blessing with disobedience. draws a powerful analogy: someone who spills the water instead of drinking it, thus failing to accept the blessing, is committing ingratitude. Many of God's servants fail to recognize blessings such as health, youth, or peace, attributing them to themselves or external causes, and thus fall short in offering gratitude. This heedlessness becomes like a dark veil, blocking the wayfarer's perception of Gods grace and preventing their heart from experiencing the light of divine closeness. Key Point: Ingratitude arises from heedlessness or failure to accept the blessing, preventing the heart from experiencing divine proximity.
