Chapter 17: The Sahâbah and Tabi'în on gratitude

• Gratitude of different faculties • Prostration of gratitude • All the good deeds of man cannot pay for one blessing of Allâh

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Translator's Introduction We live in a era of overwhelming Western influence where two major ideas are upheld and promoted. One of these is the expectation of instant gratification, whereby few people are prepared to wait, or work hard, or suffer temporary hardship, to get results. People see a world of wealth and power, depicted on TV and in the movies, and they want it, now. Immediate satisfaction is expected in this world, so how much harder must it be for such people in terms of preparing themselves for the Hereafter! The other major idea promoted by Western influences is the cult of the superman. Here, too, TV and movies must take much of the blame for filling people's minds with the notion that the stronger and wealthier you are, the freer you are to do what you like, regardless of the consequences. The idea of the \"survival of the fittest\" is used to justify destroying the weak. In their quest for independence and superiority, the godless are turning this world into a living hell where competition and conflict prevail. Crime is on the increase, as religion and morality are no longer deterrent forces, and a sense of fear and insecurity is spreading in its wake. Mental illness and psychological disorders are further symptoms of the malaise caused by negative Western influences. The Islamic way is in sharp contrast to the current trends of the West. Our Creator knows best the make-up of the human psyche, and the guidance of the Qur'ân and Sunnah is in perfect harmony with human nature. Not for nothing is Islam known as dîn al-fitrah (the life transaction of the natural state of man). Muslim scholars and scientists developed an extensive and deep knowledge of human behaviour and psychology, which was firmly rooted in the guidance of the Qur'ân and Sunnah. Centuries ago, scholars developed Islamic concepts by which any person who is seeking strength of willpower, and perfection may be guided. Instead of struggling alone, for no other reason than selfgratification, Islam channels us into seeking perfection for the sake of Allâh, and teaches us to seek His help in doing so. Thus we have important Islâmic ideals such as: 'ubûdiyyah (being a true slave of Allah), which puts a person in touch with the highest Power in the universe, the Power of Allâh; tawakkul (putting one's trust in Allâh), concerning which the Prophet (SAAS) advised, \"Whoever wishes to be the strongest among men, let him put his complete trust in Allâh\"; and sabr (patience, forbearance, fortitude), which enables a man to face hardship with dignity and to accept times of ease without becoming arrogant. Ibn al-Qayyim (1292-1350 CE) was one of these scholars. His full name was Muhammad ibn Abî Bakr ibn Ayyûb ibn Sa'd az-Zar'î and his kunya was Abû Abdullâh Shams al-Dîn, but he is better-known as Ibn Qayyim al Jawziyyah. Born in Damascus, Syria, he was the son of the attendant (qayyim) of the school of al-Jawziyyah. He lived in a period of great turmoil in the Muslim world, which was still reeling from the Mongol

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onslaughts. At the same time, his was an era of remarkable scholarship. He studied under the great scholar Ibn Taymiyyah, and was also a contemporary of Ibn Kathîr and others. The present text is an abridged translation of Ibn al-Qayyim's famous work, 'Uddat asSâbirîn wa Dhâkhirat ash-Shâkirîn (literally, The Equipment of the Patient and the Investment of the Grateful). This work deals with the closely-related topics of patience and gratitude. Although often translated as \"patience\", the Arabic word sabr has a broader and deeper meaning than the English. Depending on the context, it may mean fortitude, patience, equanimity, forbearance, patient endurance, etc. Shukr may be translated as \"gratitude\" or \"thankfulness\". As is shown in the book, patience and gratitude are two sides of the same coin, closely-related attitudes which the Muslim should seek to foster in every aspect of his or her life. This kind of spiritual advice is something that today's Muslims so desperately need. Far from being a set of empty rituals and nit-picking legal technicalities, or a set of words to be repeated or chanted ad nauseam, Islâm is a holistic way of life: if it is applied only partially, imbalance will result. A most important aspect of Islâm, which must always accompany the formal \"rituals\" and the recitation of du'âs and dhikr, is constant remembrance of Allâh and constant contact with the Divine. Developing a truly Islâmic attitude of patience will enable us to do this. Although the works were written over six centuries ago, Ibn al-Qayyim has much to offer the modern reader. Caught as we are between the tempting influences of the West and the hidebound superstitions of some of our Muslim communities, Ibn al-Qayyim's levelheaded and above all practical advice will point us back towards a purer Islâmic way, insha'Allâh. It is my firm belief that Islâm has the answer to many of the psychological problems that trouble mankind today, such as anxiety, depression, lack of confidence, addictions, etc. In direct contrast to the Western focus on the \"self,\" Islâm tells us to look beyond ourselves and focus on Allâh. By doing so, we will move towards fulfilling the purpose for which we were created, and thus attain peace with our Creator and within ourselves. This book is the first in a series (\"Towards Islamic Psychology\") that will, Insha'Allâh, bring the spiritual and psychological benefits of our Islâmic heritage to Muslims who do not have access to the works of the scholars in the original Arabic. Nasiruddin al-Khattab December 1996 Translator's Note

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Translations of Qur'ânic quotations have been adapted from the translation by Yusuf Ali. However, the archaic style of the translator has been modernized, so that \"thou\" has been changed to \"you\", \"doeth\" to \"does\", etc. Abbreviations of the blessings customarily pronounced by Muslims following the names of the Prophet and Sahâbah are used in the text, as follows: SAAS = salla'llâhu 'alayhi wa sallam (may Allâh bless him and grant him peace), following mention of the Prophet Muhammad (SAAS); RA = radiy'allâhu 'anhu/'anha/'anhum (may Allah be pleased with him/her/them), after the name of a Companion or wife of the Prophet (SAAS). Finally, a note on gender usage: although the text of this book tends to use masculine (he, him) in describing human situations, this is in no way intended to exclude the female readers. This use of masculine reflects the Arabic usage, where - grammatically speaking - the masculine may always include the feminine, as in al-Muslimûn (masculine plural), which can include the female as well as male Muslims. Repeated use of \"he or she\" or \"him or her\" would have made the language of the book very stilted and tedious to read. The advice and suggestions given by Ibn al-Qayyim may be understood to apply equally to males and females. Author's Prologue Praise be to Allâh, the Patient (as-Sabûr), the Thankful (ash-Shakûr), the Most High (al- 'Aliyy), the Greatest (al-Kabîr), the All-Hearing (as-Samî'), the All-Seeing (al-Basîr), the All-Knowing (al-'Alîm), the All-Powerful (al-Qâdir), Whose power controls every single creature and Whose Will dominates every single event. His Call to people to prepare for the Hereafter has been so strongly that even the dead could hear it. I bear witness that Muhammad is His Slave and Messenger, the best of His creation who did not spare any effort to advise this Ummah, the most patient in accepting the decree of Allâh and the most grateful for His blessings. Truly he conveyed the Message of Allâh and proclaimed the Truth, and endured in the way of Allâh that which no human being had ever endured. He followed Allâh's commands patiently and gratefully, until he gained the pleasure of Allâh and attained the highest degree of patience, such as had never before been reached. Patience, or patient perseverance, is obligatory, according to the consensus of the scholars, and it is half of faith (îmân), the other half of which is gratitude (shukr). Patience is mentioned in the Qur'ân around ninety times. The relation of patience to îmân is like the relation of the head to the body, and the one who has no patience has no îmân. Allâh has commanded patience for the Believers in the following âyah:

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\"O you who believe! seek help with patient perseverance (sabr) and prayer...\" (alBaqarah 2:153) Patience has also been made a condition for a person's entering Paradise and being saved from the Hellfire; on the Day of Judgement Allâh will say: \"I have rewarded them this day for their patience and constancy (patience): they are indeed the ones that have achieved Bliss...\" (al-Mu'minûn 23:111) And Allâh commanded the patient (those who have patience) when He said: \"...(it is righteousness...) to be firm and patient, in pain or suffering and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing.\" (al-Baqarah 2:177) and: \"...Allâh loves those who are firm and steadfast.\" (Āl 'Imrân 3:146) Allâh has told us that He is with those who have patience; this is a special \"companionship\" (ma'iyyah) which means that He is protecting and supporting them, which is over and above the ordinary \"companionship\" which applies to believers and disbelievers alike whereby Allâh has knowledge of them and is watching over them. Allâh has told us: \"...And be patient and persevering: for Allah is with those who patiently persevere.\" (al-Anfâl 8:47) The Prophet (SAAS) told us that patience is all good and full of goodness, and said that \"There is no gift better than patience.\" 'Umar ibn al-Khattab (RA) said: \"The best days of our lives were ours by virtue of patience.\" This book has been written to highlight the urgent need for patience, and to explain that our happiness in this life and our salvation in the hereafter depends on patience. This book is filled with benefits and readers will benefit from its advice and teachings. What is good and correct in this book is by the help of Allâh, and what is mistaken in it is from the Shaytân. May Allâh forgive the author and the editor. Allâh is the Greatest Helper, and we put our trust in Him.