Happiness is a primary goal for all of us – a goal to reach and maintain in our lives. For thousands of years, people have tried many ways to achieve this essential goal. One prominent approach to attain happiness is “gratitude.” In this article, we will cover this concept from various perspectives, including science, psychology and faith.

Most probably, you have heard about or tried some form of a “gratitude practice” as a part of a therapeutic method to achieving a positive life. What is gratitude really? How do we define or practice it? Does it really make any changes in our life or bring happiness? How is it related to our faith?

An article from Harvard Medical School defines gratitude as “a thankful appreciation for what an individual receives, whether tangible or intangible. With gratitude, people acknowledge the goodness in their lives … As a result, gratitude also helps people connect to something larger than themselves as individuals – whether to other people, nature, or a higher power” [1]. From a biologist perspective, gratitude is actually the body experiencing “feel good” chemicals or neurotransmitters released from the brain, called serotonin and dopamine [2]. In addition, when we feel gratitude, the brain produces oxytocin, a hormone important to bonding. It’s the same hormone that mothers release after birth and is found in breast milk. That feeling of thankfulness helps humans stay close to each other [3]. From a psychologist’s perspective, it is a positive emotional response when someone is willing to show appreciation and return kindness [4]. It is also recognized as the act of acknowledging the positive aspects of life. This does not mean ignoring current challenges; rather, it means that even in difficult situations, one can still recognize and appreciate what is going well. No matter the circumstances, you can acknowledge the difficulties while intentionally focusing on what is working.

Deeply felt gratitude can boost the immune system and regulate important genes [5]. One study showed that participants who practiced gratitude just 10 minutes 3-4 times per day had their Immunoglobulin A (IgA) level increase by 49% and cortisol level decrease significantly [6]. IgA is a key protein essential for maintaining a healthy immune system. It continually combats a variety of bacteria, viruses, and other organisms that enter or reside within the body’s internal environment. When activated, IgA serves as the body’s primary internal defense mechanism. IgA is often described as being more potent than any flu shot or booster, and it is naturally produced by the body. Research also indicates that practicing gratitude improves sleep, reduces fatigue and depression, increases self-care confidence, and lowers systemic inflammation [7]. Gratitude is linked to greater well-being, happiness, hope, and resilience [2]. Conversely, those who do not practice gratitude experience negative effects on their immune and cardiovascular systems.

Some studies also explored gratitude on the societal level and showed that culture, generation differences and age might also shape the level of gratitude or the way people practice gratitude. For instance, a study shows that narcissism, materialism, and envy may cause people’s gratitude to degrade over time [8]. Another study also showed that age was positively associated with gratitude, such that gratitude was higher among older adults and lower among middle age and younger adults [9].

Although gratitude offers numerous benefits, many people find it challenging to practice it daily. Dr. Dispenza points out that this difficulty stems from a fundamental aspect of human nature: we are hardwired to react from a place of survival. “When we are living in a program of survival, it’s very hard to feel grateful, and this takes away our awareness to see what is right in front of us. A person may have ten great things happening in their life, but instead they focus on that one thing that’s not working, because that’s what we do in survival—we prepare for worst-case scenarios so that they don’t happen again” [10]. As we see here, people often need to make an extra effort to overcome this aspect of their nature in order to genuinely practice gratitude. This is why many programs and educators/therapists are working diligently to promote “gratitude practices.” Gratitude practice involves exercises that connect individuals with positive emotions, helping them focus on recognizing the good things in life. It emphasizes appreciating every win, no matter how small. These daily practices elevate observation by encouraging a focus on positive emotions and actions. You will find many ways of doing this suggested by therapists. For instance, one source suggests these activities:

• Spend time in nature
• Appreciate people who have helped you
• Thank people who are closest to you
• Set a time to meditate
• Pray to God
• Have a gratitude journal
• Bedtime “thank you”s

There are other sources with even longer lists. But in essence the main idea is to understand, “It’s not happiness that makes us grateful, it’s gratefulness that makes us happy,” as stated by Benedictine monk David Steindl-Rast [11]. Now, let’s shift gears and explore how faith, particularly in the Islamic tradition, emphasizes gratitude as a fundamental and essential practice.

Gratitude in the Qur’an and hadith

In this section, we will highlight how Islam approaches the concept of gratitude in a nutshell. Gratitude, or “shukr” in Arabic, holds a central significance in Islamic teachings as outlined in the Qur’an and hadith, i.e., Prophet Muhammad’s words, actions, and approvals (peace be upon him). It is one of the fundamental concepts emphasized heavily by the Qur’an and the hadith, by indicating the importance of expressing gratitude towards God, the Creator, and towards fellow human beings. The Qur’an repeatedly emphasizes the importance of gratitude as a fundamental aspect of the believer’s relationship with God and a lack of gratitude to God would be perceived as a shameful act for human beings. It is stated in Surah Ibrahim (14:7), “And [remember] when your Lord proclaimed: ‘If you give thanks (by accepting faith), I will give you more (of My Blessings); but if you are thankless (i.e., disbelievers), verily My punishment is indeed severe.‘” This verse shows the reciprocal nature of gratitude: recognizing God’s blessings results in an increase in divine favor. Furthermore, gratitude is not only an acknowledgment of material blessings but also an acknowledgment of the spiritual and existential gifts bestowed upon humanity. Surah Al-Baqarah (2:152) reinforces this by stating, “So remember Me; I will remember you. Be grateful to Me and do not deny Me.” Gratitude is presented as a means of establishing a connection with the Divine, fostering mindfulness, and reinforcing the spiritual dimension of human existence. In addition, Islam places great emphasis on gratitude not only towards God but also towards fellow human beings. The Qur’an encourages believers to be grateful to their parents, as exemplified in Surah Luqman (31:14): “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.”

Prophet Muhammad (peace be upon him) exemplified gratitude in his actions and teachings. Numerous hadith reports highlight the Prophet’s emphasis on expressing gratitude in various aspects of life. One well-known hadith narrated by Abu Huraira states, “God is pleased with His servant if, when he eats something, he thanks God for it, and when he drinks something, he thanks God for it” (Muslim). We can clearly see the Prophet’s teachings on expressing gratitude in seemingly mundane daily activities, recognizing that even the simplest acts warrant appreciation. Another Hadith also emphasizes the importance of expressing gratitude towards people. Prophet Muhammad (peace be upon him) stated as narrated by Abu Huraira, “He who does not thank the people is not thankful to God” (Ahmad), acknowledging and appreciating the kindness of others is an integral part of being grateful to God.

Islamic scholars’ interpretation of “gratitude”

Islamic scholars have explored and extensively discussed the concept of “gratitude/shukr.” In this section, we will examine examples from several scholars to illustrate their insights. One of the early scholars, Imam Ghazali, describes shukr (gratitude) as having three components and believes that true gratitude involves a harmonious combination of these three aspects:

• Knowledge (‘ilm): Recognizing the blessing and knowing that it is from God. This involves an awareness and acknowledgment of the good things one has received.
• State (hal): Experiencing joy and happiness in the heart due to the blessing received. This inner state reflects the emotional aspect of gratitude.
• Action (amal): Acting in a way that is pleasing to the giver of the blessing, which in this context is God. This means using the blessing in a manner that aligns with God’s intention and love [12].

Said Nursi, a prominent Islamic scholar of the early 20th century, addresses the concept of gratitude in his extensive Qur’anic commentary known as the Risale-i Nur. Nursi’s approach to gratitude is deeply rooted in his interpretation of Islamic teachings, focusing on the relationship between humans and their Creator. Nursi contends that gratitude is the key to a meaningful connection with God and the pathway to spiritual growth. According to Nursi’s writings, gratitude is not merely a set of rituals, but a profound acknowledgment of the blessings bestowed by God. He argues that expressing gratitude requires a deep understanding of the interconnectedness of all creation and recognizing the divine wisdom behind every experience, whether pleasant or challenging. Nursi’s concept of gratitude extends to an appreciation for the natural world, fellow human beings, and the guidance provided in religious scriptures [13].

Fethullah Gülen, a contemporary Turkish scholar, also places a strong emphasis on gratitude as a fundamental value in his teachings. Although Gülen and Nursi have many common points in explaining gratitude, in Gülen’s perspective gratitude extends beyond a mere acknowledgment of favors received; it becomes a transformative force that shapes one’s character and interactions with others. Gülen highlights the reciprocal nature of gratitude, emphasizing that expressing thanks is not only a moral obligation but also a means of cultivating a harmonious society. In Gülen’s numerous writings, including his sermons and essays, he often refers to the Qur’anic teachings that emphasize gratitude as a virtue. According to Gülen, expressing thanks to God is critical in gratitude but it also extends to recognizing the contributions of fellow human beings. He argues that a society built on gratitude fosters empathy, compassion, and social cohesion. Gülen’s emphasis on education and dialogue as tools for promoting understanding and appreciation among diverse communities reflects his belief in gratitude as a unifying force [14].

Finally, we can see how Rumi – another prominent figure and poet in Islamic tradition from 13^th century – described gratitude in his teachings. Here are some quotes from his words: “Gratitude as a Path to Spiritual Awakening”, “Wear gratitude like a cloak, and it will feed every corner of your life” and “Be grateful for whoever comes, because each has been sent as a guide from beyond.” As seen from these quotes, Rumi views gratitude as a profound and transformative practice that leads to spiritual awakening, connection with the divine, and a more enriched human experience. His poetry encourages individuals to cultivate a grateful heart in all circumstances, recognizing the divine presence in both joy and adversity. Rumi’s teachings on gratitude resonate with the broader Sufi tradition, emphasizing the importance of love, humility, and appreciation in the journey toward spiritual enlightenment.

To conclude our article, we should understand that gratitude is not merely a ritualistic expression of thanks but a transformative spiritual practice that spreads through every aspect of a person’s life. It establishes a reciprocal relationship between the servant and the Creator, fosters social harmony, and contributes to individual well-being and bring happiness in their life. Let’s end this article with this wish and prayer “May your journey in cultivating gratitude illuminate your path with the light of faith and bring you closer to the divine presence. As you weave gratitude into the fabric of your daily life, may you find joy, peace, and a deeper connection with those around you. May your heart be filled with thankfulness, enriching your soul and guiding you towards a life of righteousness and fulfillment.”

References

• https://www.health.harvard.edu/blog/in-praise-of-gratitude-201211215561
• https://www.health.harvard.edu/healthbeat/giving-thanks-can-make-you-happier
• https://pulse.seattlechildrens.org/the-science-of-gratitude-and-how-kids-learn-to-express-it
• Emmons, R. A., & McCullough, M. E. (2003). Counting blessings versus burdens: An experimental investigation of gratitude and subjective well-being in daily life. Journal of Personality and Social Psychology, 84(2), 377–389. https://doi.org/10.1037/0022-3514.84.2.377
• https://blog.drjoedispenza.com/blog/gratitude/thanksgiving-and-authentic-gratitude
• https://drjoedispenza.com/dr-joes-blog/the-transformational-power-of-gratitude
• https://www.uclahealth.org/news/article/health-benefits-gratitude
• https://thepioneerpress.org/4949/news/thankfulness-in-a-1st-world-country-vs-a-3rd-world-country/
• https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6519723/ 
• https://blog.drjoedispenza.com/blog/gratitude/thanksgiving-and-authentic-gratitude
• https://www.propelgrowth.com/2014/11/27/cultivating-attitude-gratitude/
• Al-Ghazali on Patience and Thankfulness, Translated by Henry T. LittleJohn, Cambridge, UK, Islamic Texts Society, 2016.
• Nursi, Bediuzzaman Said. The Letters, Twenty-eight Letter, NJ: The Light, Inc.
• Gülen, M. Fethullah. 2013. Emerald Hills of the Heart, Vol. 1. “Shukr (Thankfulness),” p. 96.

Although we may not completely understand the meaning of gratitude when we’re young, it is one of the first things we are taught. As soon as we are able to speak, we are prompted to say please and thank you. What we do understand, at that point, is that these words have power. The word “please” will get us that cookie and “thank you” will make the giver smile and gush, possibly showing us, and our manners, off to anyone nearby.

As years pass, we start to understand the feeling that comes with gratitude. That bike you have been yearning for all year is sitting next to the Christmas tree: instant joy. Being led out to the driveway where your first car glistens in the sunlight with a big bow on its roof: elation and disbelief. These scenarios bring immediate gratitude to the receiver of the gift and that overwhelming feeling of joy is undeniable.

However, as we get older it is not material items we are most grateful for. It is the steady paycheck that pays the bills; a full refrigerator; the hugs from our children or the arrival of that new grandchild. It is the sight of our spouse walking through the front door after driving for hours through a dangerous snowstorm. Gratitude is easy to feel when life is good, but being grateful when life is full of struggles is a challenge. When you lose your job, or your home is in foreclosure, gratitude is the last thing you feel.

It is during the hard times in life that we need to find something, anything, to feel grateful for. I have always been a happy, appreciative person. The past few years have been difficult, but I tried my best, almost challenging myself to find something to be grateful for each day. However, this past August had me wondering if I would ever be grateful again. Gratitude, happiness, and every positive emotion seemed to vanish the day my husband of twenty-one years passed away. How could I feel grateful about anything ever again when I lost my best friend, my confidante, my partner in everything?

Two years ago, my husband, Jeff, went to the doctor with severe abdominal pain. After several tests, the diagnosis came back: bladder cancer. I had lost my mother to cancer twenty-three years earlier, and that was a word I hoped never to hear again. But we remained hopeful and were determined to beat it. We flew from Boise to Seattle, where he had a softball-size tumor, along with his bladder, removed. His recovery was amazing and a few months later he was able to return to work; two months later he was in remission. We were truly grateful, and we clung to that feeling with every breath.

When Jeff went back to work I began to do research for something I had been dealing with myself. A few years earlier, I started to develop a twitch under my eye. At first, I wasn’t alarmed since I had gotten them before, and they never lasted long. I did, however, become concerned when they began to last several minutes, even pulling up the side of my mouth. In my research, I learned of a rare neurological disorder called Hemifacial spasm (HFS). This is when a blood vessel compresses the facial nerve causing involuntary spasms. An appointment with a neurologist, along with an MRI, confirmed that I did have HFS. The most common treatment for this is Botox injections. However, they can include some unpleasant side effects and typically become ineffective over time. The only cure is surgery—extremely high-risk surgery. And since it is a rare disorder, trying to find a qualified, experienced neurosurgeon can be difficult. I decided to live with it for as long as I could, but aware that it was a progressive disorder.

Just when things had gotten back to normal, almost a year to the day of Jeff’s first diagnosis, his cancer returned. He began chemotherapy again and handled it amazingly well. He would get chemo Friday mornings and then go to work for eight, sometimes twelve, hours with no issues. Meanwhile, my condition worsened. My face began contorting to the point that the whole left side would spasm and lock into place, making it difficult to open my eye. This happened a few times a day to almost every hour. I could not read, write, or sleep. It also made it dangerous for me to drive. After finding a brilliant neurosurgeon and waiting until Jeff’s chemo was completed, I had surgery. To this day, I am spasm-free. For that, I am eternally grateful.

But the hits kept coming! Five weeks after my surgery, I ended up in the emergency room needing a blood transfusion due to severe anemia. I ended up needing laparoscopic surgery for a bleeding ulcer. A week after my surgery, Jeff was admitted to the VA Medical Center’s Intensive Care Unit for severe sepsis. Two weeks later was Christmas. Although we weren’t able to have our usual Christmas celebration, we were grateful to be alive and home together.

In February, we were notified that our rental home was being sold, and we had to move at the end of our lease, May 4^th. Luckily, a different property our landlords managed became available. In April, in the midst of packing, our eighteen-year-old cat became very ill and had to be put down. Ten days later, we lost our fifteen-year-old dog. Two weeks after that, the day before our move, Jeff’s doctor found blood clots in his arm. He was put on blood thinners and not allowed to lift anything for months.

We moved into the new house and for the first six weeks, it was great. Then Jeff began having pain again. Between June and July, he was in and out of the hospital numerous times. But in July we were feeling very hopeful. There had been some positive results from an immunotherapy drug, specifically for bladder cancer. He started on that in July and did very well. At the beginning of August, he had his second treatment. That night he was admitted into the hospital, where he stayed for eighteen days. At that point, there was nothing more they could do, and he was then released to come home, with hospice. He passed away seven days later.

Was it difficult to find something to be grateful for during all of this? Yes. But it wasn’t impossible. In truth, when I focused on being grateful for something it was like taking a deep breath of fresh air. When I went through my HFS, I met a wonderful group of people living with the same condition. It can be a very isolating experience but this group of people showed me I wasn’t alone. Also, through this group, I learned about the surgery and what to look for in a qualified surgeon. Without them, I would never have found that incredible neurosurgeon. For that I am grateful.

During Jeff’s battle with cancer, I was grateful for every minute we had together. I was thankful for every positive test result. I was extremely grateful for the incredible teams of medical professionals that gave us more time together than we would have had without them. I was grateful that we had to move to a different house. The house we moved to is thirty minutes closer to the three different hospitals we frequented.

Although I would give anything to have Jeff back, I am grateful he is no longer in pain—physically, mentally, and emotionally. One of the many awful things cancer does, especially in the later stages, is that it robs a person of their dignity. He went from being a strong, capable, hardworking man to someone who was too weak to get himself dressed, stand up, or use the bathroom without help. When I think of those things, along with the many other negative aspects of the disease, I am grateful he is no longer going through that kind of suffering.

When Jeff was first home with hospice, I was cleaning him up. I did not have much training from the nurses regarding his care. I really didn’t know what I was doing and I was afraid that I would hurt him. When I was done I stepped outside to catch my breath and wipe away tears I didn’t want Jeff to see. There, standing in our driveway, were eight of our friends who came to visit with hugs and words of comfort. That week there were fifty people who came to visit and let Jeff know how much they loved him. These same people brought food, helped with his care, forced me to try to eat and sleep. They made Jeff laugh and shared stories of times that meant so much to him. For that we both were grateful. But the thing I am most grateful for is the twenty-two years I had with Jeff. Good or bad times, there is no one else I would rather have had by my side in this life.

(Circle3: On the touchy implorations by Imam Zeynel Abidin, continued)

Together with all of the fears and worries that this saintly person voices at his entreaties, he does not neglect to petition God with reference to divine beneficence and his heart changes rhythm with the excitement of hope. By behaving in this way, he presents an attitude that calls to mind the act of straightening up after bowing to God. For those who continue to struggle spiritually, he thus points to the ampleness of Divine Mercy with reference to the fact that “God’s mercy takes precedence over His wrath” [1]. One cannot help but remember the following words of a poet at this point:

“What would happen even if my sins were like the mount Qaf, O Majestic One,
Compared to Your sea of Mercy, it is surely a little thing”

He acts in accordance with this poetic idiom and spits in the face of sins and faults by imploring, “Please hold my hand to guidance, O God!” He places his head down on the doorstep of hope and petitions God once more by saying, “Mercy, mercy!” then he enters a mood as if he were sipping fresh oxygen and sighs on. Here are a few droplets from those breaths:

“O the One who responds with mercy as soon as His servants turn to Him, who never leaves their hopes unanswered, who saves them from the grief of falling apart from Him with the extra ways and disciplines that make them closer to Him, who covers up the defects of those polluted with sins and vices! O my most exalted Lord! As you never turned down those who turned to your door with hope and placed their head on Your doorstep empty handed, do not abandon this humble servant of Yours to despair either!”

With these cries, he makes petitions with a tone of fear and hope and thus gives the successors of his path signals for turning to that door with the feeling of hope. With a call to prayer, he lets the vastness of Divine Mercy be heard, even by unfortunate ones who have lost their sense of prayer direction. He calls to them to share his experiences and to hopefully inspire them to find their way. By presenting them with the most vivid messages woven out of hope and fear, he shows the ways towards a fresh revival with lyrics of resurrection after death; afterwards, like the archangel’s breath to initiate the resurrection, he blows life into them and turns them to the direction of the Divine they lost.

There are so many points I omitted from this profound session. With apologies to him and to readers, I would like to conclude with these diamond-like considerations. With other imploring groans special to his spiritual anatomy with heavenly riches, I would like to refer to some other life-giving points that sound like angelic melodies which he makes while his tears stream on. His tongue is guided by the heart, his thoughts beyond metaphysical realms, his sir (secret faculty) in citadels beyond and beyond, surpassing our comprehension. Here are a few droplets around the same theme as examples of those considerations, which deserve to be called a “legend of spirituality”:

“My God! Though I am without provisions, my reliance and submission to You is complete. In spite of this, when I think that my transgressions are boundless, I shake and fear from being subjected to Your punishment. On the other hand, when the ampleness of Your mercy comes to my view, my heart overflows with a feeling of optimism. So, when I am in that mood, although my sins make me groan with fear about perdition, my hope about Your pardoning gives signals of possible forgiveness to my soul.” What a balanced approach, which is found in those closest to God! What a profound blend of hope and fear! He continues to say, “Even though I came to Your sublime presence empty-handed, the consideration of the ampleness of Your bountifulness reinvigorates this servant of Yours and my eyes start shining brightly with Your beneficence’s promise of benisons. So much so that at the same moment when I am brimful with transgressions, my heart begins to experience changes of rhythm one after the other, with extra surprises of Your pardoning and breezes of proximity. Here I am at Your presence, O God! I let myself to the waterfalls of Your mercy and get away from myself as far as I can and turn to You with the entirety of my being!”

With a feeling of fear and insight of expectancy, he has an attitude of admitting failure to give his position its due. Then this great personage from those closest to God changes his orbit of prayer; virtually, with the idea that “worship is a result of blessings already enjoyed,” he once more takes into consideration the shower of Divine blessings that he has already received and begins to resonate with thankfulness by touching his face onto the doorstep of gratitude. He responds to God’s blessings beyond count and measure with thankful praises by giving his tongue and lips under the command of his spiritual intellect:

“My God! I do not know what to say before your immense blessings that come showering on the horizons of my perception consecutively. Before the Divine favors out of Your grace and generosity I remain spellbound and lost for words. When I consider Your very special blessings that come flowing like waterfalls and much beyond my deserts under the light of “Were you to attempt to count God’s blessings, you could not reckon them” (Ibrahim 14:34). Helpless to say anything, I double over with this feeling. Before those special bestowals of Yours, I feel manifold humility of indebtedness: My revival to life in the real sense with faith. Turning to Your door via Islam, with the honor and sense of duty of being sworn to worship only You, my head is down on the doorstep of munificence and grace, my hand on the knob of beneficence and bestowals, upon which I say “all of these are from You” and feel revitalized with thankfulness. Actually, even this feeling of thankfulness is from You. Whenever I offer thanks to You, given that thankfulness is another blessing of Yours – with such a virtuous cycle of thankfulness, I will never be able to offer due praise and thanks to You.”

If only we could continue our lives always on this course with awareness of these bestowals! Although we are not capable of thorough comprehension, I wish we could take what He has given as a sign of what He will give and thus take up the path to eternal bliss. It is especially important to remember this considering that this world is often compared to a carcass, without letting our hearts fall for this transient world. If only we could turn our backs to worldly status, fame, glory, wealth, corporeal desires, and thus always walk to the sun of suns without faltering. Alas! We fell for the attractions of this transitory world! With delusions of immortality, we were entangled with long-term worldly ambitions and suffered such losses on what could otherwise be a suitable ground for winning. Bediuzzaman put it so beautifully: “Alas! We have been deceived. We thought that this worldly life is constant, and thus utterly wasted everything. Indeed, this passing life is but a sleep that passed like a dream. This life, having no foundation, flows away like a brook.”

It is such a bitter fact that we fell for this deception, and at the expense of losing eternity. We were captivated by the passing attractions of these faithless desires and thus totally condemned the eternal realms to oblivion and thus darkened our futures. So much so that we were neither properly give the due of Divine bestowals and benisons nor were we able to comprehend them. To put this in the breaths of Ziya Pasha:

“We are the losers of this game once again;
For the loss is obvious, but I don’t know if we won anything at all.”

Actually, it was not possible for us to win. Because we led a carefree life as if we would never die and rendered this world—an arable field for the Afterlife—into a wasteland. By destroying the bridges extending to eternity on our course in the world one by one, we ceased the thoughts of the realms beyond and belief. We did not manage to come to our senses to see our miserable condition and turn to God.

Note

1. Bukhari, Tawhid 22; Muslim, Tawba 15.

Related Articles

• Facing Oneself
• Facing Oneself-2

One may thank God verbally by only depending upon His power and strength, as well as upon His bestowal or withholding of favors, and acknowledging that all good and bounties come from Him. As He alone creates all good, beauty, and bounty, as well as the means by which they can be obtained, only He sends them at the appropriate time.

Since He alone determines, apportions, creates, and spreads [all our provisions] before us as “heavenly tables,” He alone deserves our gratitude and thanks. Attributing our attainment of His bounties to our own or to another’s means or causes, in effect thereby proclaiming that He is not the true Owner, Creator, and Giver of all bounty, is like giving a huge tip to the servant who lays before us a magnificent table and ignoring the host who is responsible for having it prepared and sent to us. Such an attitude reflects sheer ignorance and ingratitude, as mentioned in: They know only the outward face of the life of the world (apparent to them), and they are completely unaware of (its face looking to) the Hereafter (30:7).

True thankfulness in one’s heart is manifested through the conviction and acknowledgment that all bounties are from God, and then ordering one’s life accordingly. One can thank God verbally and through one’s daily life only if personally convinced, and if one willingly acknowledges that his or her existence, life, body, physical appearance, and all abilities and accomplishments are from God, as are all of the bounties obtained and consumed. This is stated in: Do you not see that God has made serviceable unto you whatsoever is in the skies and whatsoever is in the earth, and has loaded you with His bounties seen or unseen? (31:20), and: He gives you of all that you ask Him; and if you reckon the bounties of God, you can never count them (14:34).

Bodily thankfulness is possible by using one’s organs, faculties, and abilities for the purposes for which they were created, and in performing the duties of servanthood falling on each. On the other hand, some have stated that verbal thankfulness means daily recitation of portions of the Qur’an, prayers, supplications, and God’s Names. Thankfulness by the heart means that one is certain or convinced of the truth of the Islamic faith and straightforwardness. Practical or bodily thankfulness, according to others, means observing all acts of worship. Since thankfulness relates directly to all aspects or branches of belief and worship, it is regarded as half of the faith. With respect to this inclusiveness, it is considered together with patience, meaning that according to some people, thankfulness and patience are considered as the two halves of religious life.

In His eternal Speech, God Almighty repeatedly commands thankfulness and, as in the phrases so that you may give thanks (2:52) and God will reward the thankful (3:144), presents it as the purpose of creation and of sending religion. In such verses as: If you are thankful I will add more unto you. But if you show ingratitude My punishment is terrible indeed (14:7), He has promised abundant reward to the thankful and threatened the ungrateful with a terrible punishment. One of His own Names is the All-Thanking, which shows us that the way to obtain all bounties or favors is through thankfulness, which He returns with abundant reward. He exalts the Prophets Abraham and Noah, upon them be peace, saying: (Abraham was) thankful for His bounties (16:121) and Assuredly, he (Noah) was a grateful servant (17:3).

Although thankfulness is a religious act of great importance and significant “capital,” few people truly do it: Few of My servants are thankful (34:13). Very few people live in full awareness of the duty of thankfulness, saying: Shall I not be a servant grateful (to my Lord)? and try their best to perform their duty of thankfulness and order their lives accordingly.

The glory of humanity, upon him be peace and blessings, whose soles swelled because of his long supererogatory prayer vigils (tahajjud), was a matchless hero of thankfulness. On one occasion, he told his wife ‘A’isha: “Shall I not be a servant grateful to God?” He always thanked God and recommended thankfulness to his followers, and prayed to God every morning and evening, saying: “O God. Help me mention You, thank You, and worship You in the best way possible.”

Thankfulness is the deep gratitude and devotion of one who, receiving His bounties or favors, directs these feelings toward the One Who bestows such blessing, and the subsequent turning to Him in love, appreciation, and acknowledgment. The above Prophetic saying expresses this most directly.

People are thankful for many things: the provisions, home, and family with which they have been favored; wealth and health; belief, knowledge of God, and the spiritual pleasures bestowed on them; and the consciousness with which God favored them so they could open themselves to the knowledge that they must be thankful. If those who are thankful for such a consciousness use their helplessness and destitution as “capital” and thank Him continuously, they will be among the truly thankful. It is narrated from God’s Messenger, upon him be peace and blessings, that

The Prophet David, upon him be peace, asked God Almighty: O Lord. How can I be thankful to You, since thanking You is another favor that requires thankfulness? The Almighty responded: Just now you have done it.

I think this is what is expressed in: We have not been able to thank You as thanking You requires, O All-Thanked One.

One can be thankful by recognizing and appreciating Divine favors, for feeling gratitude to the One Who bestows favors depends to a great extent on due recognition and appreciation of them. Belief and Islam (including the Qur’an) lead one to recognize and appreciate favors and thus turn to God in gratitude. One can be more aware of these favors, and that they are given to us by God out of His mercy for our helplessness and inability to meet our own needs, in the light of belief and Islamic practices. This awareness urges us to praise the One Who bestows upon us those favors and bounties that we consume. Awakening to the meaning of: As for the favor of Your Lord, proclaim it (93:11), we feel a deep need to be grateful and thankful.

Everyone is naturally inclined to praise the good and the one who does good to him or her. However, until this feeling is aroused there is no awareness of being favored by someone else, just as fish are not conscious of living in water. Furthermore, these favors may be attributed to the means and causes used to obtain them. If it is blindness and deafness not to see and appreciate the favors we continuously receive, then it must be an unforgivable deviation to attribute them to various blind, deaf, and unfeeling means and causes. The Prophetic statements: One who does not thank for the little does not thank for the abundant, and: One who does not thank people does not thank God, express blindness and deafness to favors and remind us of the importance of being thankful. Such verses as: Mention Me so that I will mention you, and give thanks to Me and do not be ungrateful to Me (2:152), and: Worship Him and give Him thanks (29:17) tell us that it is God Who truly deserves to be thanked, and also remind us of His absolute Unity.

Thankfulness can be divided into three categories. The first category consists of thankfulness for those things that everyone, regardless of religion or spiritual attainment, desires. The second category consists of thankfulness for those things that, although apparently disagreeable or displeasing, reveal their true nature to those who can see them as favors requiring gratitude.

The third category of thankfulness is that kind performed by those who are loved by God and view favors or bounties from the perspective of the One Who bestows them. They spend their lives in spiritual pleasure that begins in observing God’s manifestation of Himself through His favors, and take the greatest pleasure in worshipping Him. Although they are always enraptured with the spiritual delight flowing from their love of Him, they are extremely careful of their relationship with Him. Such people constantly strive to preserve the Divine blessings that have been bestowed upon them, and always search for what they have missed. While they constantly deepen their belief, love, and gratitude along the way toward Him, the “nets of their sight” are filled with different blessings and gifts.

O God! Include us among Your servants whom You love, have made sincere, and have brought unto You. Grant peace and blessings to our Master, the Master of those loved, made sincere, and brought near unto You.

Every human being is created of 360 articulations. Therefore, whoever glorifies God, praises Him, declares His Unity, asks Him forgiveness, removes stones, bones or similar things from the roads where people walk or enjoins good and forbids evil, and if such good deeds of his amount to 360, he reaches evening freed from Hellfire.

In another of his sayings, the Prophet stated:

Every day man has a duty of thankfulness (to God) for each of his articulations. Judging between two people justly is an act of thankfulness; helping someone mount his horse or puffing his saddle or load on it is an act of thankfulness. Speaking to one gently is an act of thankfulness. Each step you take toward the mosque is an act of thankfulness.

Removing the things causing trouble to people from roads is an act of thankfulness.

These Traditions recorded in Sahih al-Bukhari and Sahih al-Muslim mean that there is a substantial relation between mans anatomy and individual and collective servanthood to God.

An articulation is the connection between bones or limbs: In medicine, articulations are classified as movable articulations (for example: knee caps, elbows, shoulders, hips. wrists and ankles) or immovable articulations or those moving a little (for example: backbone, carpals and tarsals.) Immovable articulations are also classified as those connected to each other with mesophelial tissue, those connected with cartilaginous tissue and those connected with bone tissue.

It is very difficult for even a trained expert, let alone a layman, to observe and count all 360 articulations in the human body. Many of the articulations are fused joints (there are 90 in a human skull), others are of cartilage or other matter which decays after death so that they cannot be observed at all in a bare skeleton. How then could the Prophet, an unlettered man, upon him be peace and blessings, have known 14 centuries ago, that there are 360 articulations, unless he had been given the knowledge thereof by God through revelation?

The duties the Prophet mentioned as acts of thankfulness in his sayings, quoted or not quoted, for the articulations are as follows:

Glorifying God, extolling and praising Him and declaring Him free from all defects and exempt from having partners.

Enjoining good and forbidding evil.

Performing a prayer of two rak’a in late morning (the time between about forty- five minutes after sunrise and before noon).

Declaring Gods Unity, saying There is no god but God.

Asking God for forgiveness.

Removing obstacles from roads.

Judging between two people justly.

Helping someone mount his horse or puffing his load or saddle on it.

Speaking to people gently or in a way pleasing to them.

Going to the mosque to perform prescribed prayers.

As articulations join the body’s parts to each other, so the acts the Prophet mentioned are of the kind to establish good relations between people and make them near to God. If the members of a society follow the advice of the Prophet, upon him be peace and blessings, if they do the acts required of them to do as acts of thankfulness for their articulations, they can find such contentment as if they were living in Paradise. God’s good pleasure, which is the source of happiness for man in both worlds, lies in mans servanthood to him both as an individual and as a member of human community.