Thus far, we have been reflecting on the ways in which attending to taqwa can shape our approach towards the challenges we encounter as well as inform our conduct toward our self, others, and the natural world. Today, we will consider the notion of shukr—gratitude—in the Qur’an, as an orientation and an attitude, that Allah admires.
In the Qur’an, shukr is mentioned alongside remembrance. In Surah al-Baqarah, Ayah 152, Allah says “Therefore, remember Me [says God], [and] I will remember you. Give thanks to Me and do not be ungrateful.”
Thus, the Prophet invokes remembrance and gratitude within his own prayer, as he says, “O Allah! I ask You for the will to follow the right way and remain steadfast, and I ask You to help me give thanks for Your bounties and the good health You have given me, and to fulfill my obligations to You.” 1
Shukr is not simply a speech act of saying “thank you;” instead, it is an orientation to the world and to the Divine that is a result of taqwa, or consciousness of God. It does not disappear when things become difficult or when we start to experience suffering; it is a state of being.
The ninth century Sufi master Junayd had a habit of looking to the sky after each prayer, and saying to Allah, “Your compassion is great. How beautifully you take care of us, and we don’t deserve it. I don’t even have the words to show my gratefulness, but I hope you will understand the unexpressed gratitude of my heart.”
Once, Junayd and his students were on a pilgrimage, away from their native Baghdad, when they were forced to stop in a particular village for several days. They were, however, not welcomed by the locals, who regarded Sufis as improper Muslims. Stuck without food, water, or a proper place to sleep, Junayd’s students started to suffer.
However, they continued to hear their master express gratitude after each prayer. Frustrated, they approached him on the third day seeking an explanation: “For three days we have been hungry, we have not had water, we are thirsty, we have not slept, and we have been insulted constantly. No place has been given to us, no shelter...For what are you showing your gratitude?”
Junayd laughed and replied, “My trust in Allah is unconditional. It is not that I am grateful because God provides this and that. I am—and that is enough! God accepts me—that is enough! I don’t deserve to be, I have not earned it. Moreover, these three days have been of tremendous beauty, because I have had an opportunity to watch whether anger would arise in me. And it did not arise. I wondered whether I would feel that Allah had forsaken me; and [thankfully] that thought did not envelop me. There has been no difference in my attitude towards existence. My gratitude has not changed, and that has filled me with more gratitude than ever. It was a fire test and I have come out of it unburned. What more do you want?”
Gratitude then is deeply linked with an awareness of the Divine in every moment; a belief that Allah does not abandon. One of the terms in the Qur’an used in association with ingratitude is kufr and the one who is ungrateful is known as kafir. In contemporary language, we often hear the term kafir being used to denote those who are not Muslims; but it is in fact a term that denotes a disposition of being ungrateful to Allah.
Mawlana Sultan Mahomed Shah (a.s) has offered us some practical ways in which we can reshape our dispositions toward gratitude. He reminds us that life is a great and noble calling that necessarily includes both joys and sorrows:
“I say that you should endeavor to suit your desire to the event and not the event to your desire. If a wall tumbles down and crushes my foot I must say: ‘That is the best thing that could happen to me.’” 2
In times of difficulty, it can be hard to look to our faith and be grateful for what is present in front of us. During these times, Mawlana Hazar Imam provides guidance for his Jamat on how to find strength within our faith. We encourage the Jamat to read the Farman made on March 20, 2018 in Houston, Texas, published on pages 167–170 of the book: Farman Mubarak of Mawlana Hazar Imam Shah Karim Al-Hussaini Aga Khan, Diamond Jubilee (2017-2018).
Our material and personal possessions, as well as our lives, are in reality not ours. They belong to Allah who has gifted them to us for a limited time and has instructed us on how to partake in His possessions.
If we remain mindful of this, then all that we receive in this world, from a meal to a smile, can be viewed as a grace from Allah. Inshallah, this attitude helps us in times of difficulty, both by building a habit of gratitude and the ability to actually recognize the many things we still have and continue to receive. This will, thus orient us towards thankfulness and increase the barakat and deep happiness in our lives.
Tomorrow, we will continue our exploration of conceptions of the Qur’an through the notion of tawba, seeking forgiveness.
1 Faith and Practice in Islamic Traditions, Volume 2, Secondary Curriculum, The Institute of Ismaili Studies, p.119
2 Message of H.R.H Prince Aga Khan III, Mombasa, 1955, pp. 26-8.
