Gratitude in the spiritual journey is classified into three types: "Gratitude for the Loved" (Shukr Mahbubi), "Gratitude for the Disliked" (Shukr Makar), and "Gratitude for the Beloved" (Shukr Mahbubi). "Gratitude for the Loved" is the gratitude for favours that are pleasing and desirable, which lead the heart to joy and delight. "Gratitude for the Disliked" refers to the thankfulness for blessings that are difficult or unpleasant, which guide the seeker towards patience and contentment. However, "Gratitude for the Beloved" is a station where the seeker focuses not on the gift (the favour), but on the Giver (the Blesser). This form of gratitude, like a radiant gem, liberates the seekers heart from self-centeredness and desire, directing them towards the unity of actions (Tawhid Af'ali).
Key Point: Gratitude for the Beloved is the highest stage of gratitude, guiding the seeker from a focus on the blessings (favours) to the vision of the Blesser, and is deeply connected to the concept of Tawhid Af'ali (the unity of actions).
Gratitude for the Beloved, like a clear spring, directs the heart from the focus on the act (whether a blessing or a trial) towards the Actor (the Bestower). At this stage, the seeker perceives that whether the Bestower gives blessings or trials, it is all a manifestation of divine grace and love. This perspective purifies the heart from selfishness and desire, guiding it towards the knowledge of the Bestower.
Gratitude for the Beloved manifests in three stages: Servitude (Ubudiya), Love (Hubb), and Singular Devotion (Tafrid). Each of these stages, like a step on the ladder of knowledge, guides the seeker towards perfection. In the stage of Servitude, the seeker views the Blesser as great and perceives themselves as small, considering the blessing as great due to the greatness of the Blesser. In the stage of Love, the seeker looks upon the Blesser with affection, and even the intensity of trials appears sweet due to their origin from the Beloved. In the stage of Singular Devotion, the seeker perceives nothing but the Blesser, becoming immersed in the vision of the Divine, such that neither the blessings nor the trials are visible to them.
Key Point: The stages of Gratitude for the Beloved (Servitude, Love, Singular Devotion) illustrate the journey of the seeker from relative annihilation in servitude to the profound love and ultimate annihilation in Singular Devotion.
In the stage of Servitude, the seeker perceives the Blesser as great and sees themselves as small before Him. This stage aligns with the concept of the unity of ownership and lordship (Tawhid Rububiyyah), as the seeker regards the blessing not as a result of their own deserving, but due to the greatness of the Blesser. The seeker feels unworthy of receiving the blessing and acknowledges that whatever is granted to them is a reflection of the greatness and grace of the Blesser. This perspective, like a clear mirror, reflects the Divine grandeur against the insignificance of human existence.
This verse presents humanity as a creation endowed with greatness, originating from the Creators grandeur. In this stage, the seeker sees themselves as insignificant before the vastness of the Creator, but this insignificance does not imply lowliness; rather, it signifies the manifestation of Divine perfection in the human being.
Key Point: In the stage of Servitude, the seeker regards the blessing as great due to the greatness of the Blesser, not because of their own deserving, which aligns with the concept of Tawhid Rububiyyah.
In the stage of Love, the seeker gazes upon the Blesser with affection, finding sweetness even in what would ordinarily be perceived as bitterness and difficulty, because it originates from the Beloved. This stage, like a blooming flower in the garden of love, draws the seekers heart towards the Beloved. The severity and trials, which are usually perceived as bitter and challenging, are sweetened by the fact that they emanate from the Beloved. As the Persian poet says, I would drink the bitterness of poison and endure the pain out of my devotion, for this remedy comes from Him.
In this stage, the seeker sees both ease and hardship as equal because both arise from the actions of the Beloved. Love, like alchemy, transforms the bitterness of trials into the sweetness of affection. This sweetness is not due to the essence of the trial but arises from the fact that it comes from the Beloved.
Key Point: In the stage of Love, the seeker finds sweetness in hardship due to the fact that it comes from the Beloved, aligning with the concept of "Everything that the Beloved does is loved".
One of the significant points raised in the lecture is the critique of the view that devalues the self, seeing humanity as base and worthless. This perspective is incompatible with true mysticism, as human beings are the manifestation of Divine perfection. Humbling oneself before the greatness of God does not imply lowliness, but rather the manifestation of Divine perfection in the created being. As the Quran states:
This verse describes humanity as a creation endowed with greatness, deriving its value from the Creator. Devaluing the self, like a deadly poison, drains the soul of dignity and leads it toward degradation.
Key Point: Devaluing the self is incompatible with true mysticism, as human beings are a manifestation of Divine perfection, and gratitude should always accompany a sense of dignity.
The lecture also critiques a form of mysticism that demeans the individual, reducing them to a beggar and debasing their dignity. True mysticism, like the shining sun, leads the individual towards honour and dignity. The degradation of Muslims in societies like Iraq, Afghanistan, and Palestine is a result of misguided interpretations of mysticism that direct individuals not towards honour but towards submission and disgrace. True gratitude leads the seeker to resistance and greatness, not to begging and capitulation before injustice. An example of a statue in the eye of a needle, mentioned in the lecture, illustrates that smallness is a sign of grandeur, not of worthlessness. The statue, though small in comparison to the needle, holds immense value due to its precision and artistry. Similarly, human beings, though small in the face of the grandeur of God, are manifestations of Divine perfection.
Key Point: Begging-based mysticism leads individuals to degradation, while true mysticism directs them towards honour and dignity.
The discourse differentiates "Shukr-e-Hub" (the gratitude of love) from psychological aberrations such as sadism (the pleasure derived from pain). In "Shukr-e-Hub," the seeker (saalik) perceives suffering as emanating from the beloved (al-Mahboob), not due to the inherent nature of suffering itself. This distinction, sharp and clear, separates "Shukr-e-Hub" from mental disorders. The love for the beloved gives meaning to intensity, purifying the heart from deviations.
The discourse absolves the relationship between God and humanity from the metaphor of a "cat and mouse game" (causing harm for the sake of pleasure). The relationship between the seeker and the Divine is akin to a gentle breeze, founded on love and affection, leading to ecstatic states (fara'id) and divine rapture (wajd). This love guides the seeker towards unity with the Divine, not towards harm or play.
The discourse links "Shukr" (gratitude) with social dignity and resistance to oppression. The humiliation of Muslims within Islamic societies is the result of misinterpretations of mystical teachings that lead people away from dignity and towards degradation. True "Shukr," like a radiant torch, directs the seeker's heart towards dignity and self-respect, fortifying them against oppression. The example of Palestine in the discourse exemplifies the poverty and degradation stemming from colonial humiliation. The gratitude of the beloved calls the seeker to resistance and self-esteem, urging them to stand firm in the face of injustice.
The phrase "I sacrifice myself for your wallet strap" in the discourse alludes to a conditional friendship based on self-interest, which is incompatible with the true "Shukr" towards the beloved. True "Shukr," like a clear stream, purifies the heart from greed and self-interest, guiding it towards pure love. This example highlights that authentic gratitude is unconditional and selfless.
The discourse treats stories like that of Joseph and Zuleikha as one-sided and sees the relationship between Moses and Pharaoh as a two-sided, reciprocal love. True love, like a mirror, enhances knowledge and affection on both sides. This perspective connects "Shukr-e-Hub" and "Fara'id" to a monotheistic love.
The gratitude towards the beloved calls the seeker to care for their soul and purify their inner being. A grateful seeker, like a vigilant gardener, cleanses their soul from degradation and leads it towards dignity and honour. This purification prepares the heart for witnessing the Divine and brings the seeker to inner peace.
In the state of "Tafreedah" (divine unity), "Wajd" (ecstasy) transcends "Love." Love, as the seeking of the self, contrasts with "Wajd," an experience of selflessness that brings the seeker to complete annihilation (fana). The narration "I found You worthy of worship," attributed to the Commander of the Faithful (Ali, peace be upon him), beautifully elucidates this state. In "Wajd," the seeker no longer sees themselves but finds only the Divine worthy of worship.
The "Shukr" of the beloved, as discussed in *Maqamat al-Sa'irin* (Session 301), shines like a radiant gem on the journey of spiritual ascension. This gratitude manifests in three stages: servitude (Ibadah), love (Hub), and divine unity (Tafreedah), each one guiding the seeker upwards like a step on the ladder of knowledge. In servitude, the seeker appreciates the blessings due to the greatness of the Giver; in love, they experience suffering as emanating from the beloved; and in divine unity, they see nothing but the Divine. The critique of self-degradation and poverty-based mysticism links "Shukr" with self-respect and human dignity. Citing the holy verse "Blessed be Allah, the best of creators" and the narration "I found You worthy of worship," human beings are portrayed as the manifestation of divine perfection, with "Shukr" being a monotheistic act. True "Shukr" is free from greed and self-conceit, guiding the seeker to self-annihilation, the unity of being, and existential love. This state leads the heart towards inner peace, monotheism, and social dignity.
