The chapter of gratitude is a station in the mystical journey that guides the wayfarer from self-conceit towards the vision of Divine Unity (Tawhid). Gratitude, like a gem in the crown of the spiritual path, represents a profound relationship between the servant (abd) and the Lord (mabud), manifesting at varying levels, from the general populace to the elite. This station, not merely as a response to Divine blessings, but as a bridge towards the knowledge of Tawhid, calls the wayfarer to dissolve their personal will before the Divine Will. The present discourse, drawn from Session 298 of the Manazil al-Sairn, eloquently and academically analyzes gratitude from the perspective of both the general populace and the elite, citing the illuminating verses of the Holy Quran to clarify the distinction between the two.
Gratitude, as the servants act in response to the bounties of the Benefactor, is viewed by the general populace as a quality where the servant perceives themselves as distinct from God and considers gratitude as a response to Divine blessings. This perspective is akin to looking into a mirror where the servant, independent of the Divine, thinks of themselves as indebted to God's favours, akin to saying, May your hand not ache, while feeling indebted to the Divine grace. However, the elite, immersed in the ocean of Tawhid, regard the giver and the receiver as one, and express gratitude not out of self-conceit but from the vision of the Divine action. In this view, God is both the giver and the receiver, and the servant, like a shadow before the Divine light, acknowledges no independence of their own.
This noble verse, which is central to this lecture, in the eyes of the general populace refers to worship and seeking assistance from God. However, for the elite, by repeating "إِيَّاكَ إِيَّاكَ," they attribute everything to God. It is as if the wayfarer, in this station, has become annihilated in themselves, observing only the Divine act, akin to a bird soaring in the boundless sky of Tawhid, seeing nothing but the light of God.
General gratitude, wherein the servant perceives themselves as independent before God, is, from a mystical perspective, a form of disrespect. This type of gratitude is like a servant who, in the presence of the king, who has bestowed a garment upon him, says, May your hand not ache, while the servant and all they possess belong to the king. This claim of independence, like a mask that obscures the face of Tawhid, traps the servant in the snare of self-conceit. The lecture employs a beautiful analogy to clarify this concept: if the king gives a servant a garment and the servant expresses gratitude, it is disrespectful because the servant and everything they have belongs to the king. This disrespect is akin to a bowl claiming sufficiency in front of the great pot of the king.
The lecture explicitly rejects the obligation of gratitude towards the benefactor, deeming it recommended (mustahabb) rather than obligatory. This view stems from the Divine self-sufficiency, rendering God free from any need or desire for the gratitude of His servants. If gratitude were obligatory, it would imply that the benefactor seeks to make the servant indebted through their favour, akin to a merchant who expects a thank you for giving water. This desire is incompatible with Divine self-sufficiency, as the Qur'an declares:
This verse presents gratitude as an optional act that benefits the servant, not God. God is the Self-Sufficient (Al-Ghaniyy), and gratitude is like a flower that the servant cultivates in the garden of their existence, not for the benefactor, but for their own elevation.
The lecture differentiates between ethics and politeness. Ethics is an internal quality, like a spring that flows from within, whereas politeness is an outward act that can be either genuine or hypocritical. Gratitude, if it stems from a pure heart, signifies ethical character, but if it is merely saying "thank you" without sincerity, it becomes a superficial act that may be accompanied by hypocrisy.
The lecture critically examines the views of theologians who associate divine generosity with profit or display. God, by nature, is Generous, and His beneficence is not for profit or show, but is an inherent expression of His Essence. This view is akin to a light that illuminates the darkness of misunderstandings in theological discourse. Divine beneficence is like rain that falls on the earth without expectation of reward. Some individuals, through their generosity, seek to belittle others or to show off, much like those who use money or meals to diminish others. This form of generosity is like a gift tainted with greed, lacking sincerity. The lecture, with profound irony, critiques this behaviour: it is as though such acts of generosity are like stones thrown with the intent to strike others.
The lecture warns that a person should not be one whom others fear or who places a burden on God. One who says, "If it weren't for God, I would have done such-and-such," seems to possess an evil inner nature that is only constrained by religion. A grateful person, however, is like a tree whose branches of affection embrace all, avoiding causing harm to others. The narration "Beware of becoming someone whom others fear" clarifies this position. The grateful seeker, through self-vigilance, avoids harming others and embraces universal affection, like a spring that nourishes all without discrimination.
The lecture emphasises the necessity of moment-by-moment self-vigilance. A person must examine themselves in order to remain free from heedlessness, the harm of others, and self-admiration. This vigilance is like a blade that trims the excess branches of the self, preparing the soul for divine knowledge. In a beautiful metaphor, the text illustrates that a person without vigilance becomes like a dense forest, obscuring the path to the light of truth. However, through continuous self-examination, they transform into a garden where the flowers of gratitude and affection bloom.
The lecture, citing Shaykh Bah', even considers stones as possessing hearts that glorify and prostrate to God. This mystical perspective serves as a window through which the world is seen as engaged in divine glorification and gratitude. The Holy Qur'an states:
"Whatever is in the heavens and the earth glorifies Allah" (Surah Al-Hashr, Ayah 1).
This verse links gratitude to the general glorification of all creatures, inviting the seeker to view the world through the lens of divine unity and knowledge.
The lecture criticises preaching and advocates gradual self-development. Preaching is like a wind that stirs up the hearts, while self-development is like a stream that gently nourishes the soul. One must reform themselves moment by moment in order to achieve true gratitude and universal affection. This self-development is like planting a seed that gradually grows into a robust tree, bearing the fruits of gratitude and sincerity.
In the chapter on gratitude in the "Manzil al-Sirn," gratitude is presented as a state of knowledge, progressing from the self-centeredness of the masses to the visionary experience of the elite. Gratitude from the masses, due to their claim of independence, is considered impolite, whereas the gratitude of the elite, through their vision of divine unity, sees everything as an act of God. Gratitude is not obligatory, but recommended, and originates from human dignity. The levels of gratitude, from avoidance and repugnance to belovedness, reflect the seekers developmental journey, culminating in sincerity and divine knowledge. The critique of showing off, greed, and the compulsory nature of gratitude connects this state with humility and universal affection. Self-vigilance and the contemplation of the hearts of creatures guide the seeker to inner peace and the unity of actions. Through references to the Qur'an, mystical metaphors, and profound analyses, this text presents gratitude as a jewel in the crown of mystical progress, guiding the seeker from self-centeredness to God-centeredness.
