In all books of success and in all seminars on the same topic, gratitude and being grateful is introduced as one of the most important keys to success. For example, Brian Tracy says “Develop an attitude of gratitude, and give thanks for everything that happens to you, knowing that every step forward is a step toward achieving something bigger and better than your current situation.” or as Oprah Winfrey puts it: “Be thankful for what you have; you’ll end up having more. If you concentrate on what you don’t have, you will never, ever have enough.” [1]
In this text we try to see if these types of sayings and ideas about gratitude and its impact on one’s life are accepted in Islam.
There are a few verses in the Quran that talk about the importance of gratitude and the consequences of showing both gratitude and ingratitude. To understand the meaning of gratitude and thanking God and His creations, it is important to have a deeper understanding of the Arabic root of the words gratitude (Shukr) and ingratitude (Kufr).
Allah Says in the Quran “… and thank Me, and do not be ungrateful to Me.” (2: 125) do not be ungrateful to me in Arabic is “wa la takfurun” that again comes from the root word “kufr”. The meaning of the word “kufr” is to cover or hide something. [2]
It is interesting that in another verse of the Quran the word farmer is also related to the root word “Kufr”; “…like rain, whose growth impresses the farmer…” (52: 20) and the farmer in the Quran is mentioned as “Kuffar”. The Quran commentators believe that the word “Kuffar” is used for farmers, since the farmer hides the seeds under the soil. [3]
Therefore, ingratitude or ungratefulness in the Quran is used about people who see, feel and use the blessings of Allah (SWT) but they ignore those blessings in different ways such as complaining about what they have, keep asking for things they are not blessed with by the wisdom of God, or more importantly not using the blessings that Allah has given them properly.
On the other hand, the Arabic word “shukr” which is used for gratefulness and showing gratitude means, “to reveal” something. Therefore, the concept of gratefulness and gratitude is to see, feel and use the blessings of Allah, while at the same time trying to use these blessings in the right way.
There are different ways of showing gratitude for different blessings of God. For example, showing gratitude for the health is not possible while laying down in front of TV for hours and saying, “thank God for my health”. Instead, showing gratitude for one’s health is possible when, for example, one takes care of his/her health and uses his/her strength in helping the religion of Allah and helping other servants of His. There are thousands of ways in showing gratitude for our health, wealth, knowledge, good family and friends, etc. the key point is showing gratitude is to see the blessings and use them in the best possible ways.
A great definition for gratitude is explained by Imam Al-Sadiq (AS): “The least kind of gratitude is when a person knows the blessing is (directly) from God and does not know any reason for it except Him and when he/she is happy with what God has given him/her and does not commit sins through His blessings. And, he/she does not use the blessings of God as a means for opposing his commands.” [4]
What happens to those who are grateful and those who are not? Does it make any difference? As human beings, we expect others to be grateful to us if we do them a favor, and it is considered rude not to thank other people’s favors. However, thanking Allah does not have any benefits for Him, or being ungrateful to Him would not harm Him in any ways. So the reason why Allah (SWT) emphasizes on thanking Him can again be understood from the Arabic words used for gratefulness and ungratefulness. If we are grateful it means that we show “Shukr” that means we reveal the blessings of Allah. Noticing these blessings is the first step to appreciate what we have and to start using them in order to achieve success in different dimensions. However, if we are not grateful it means that we are committing “Kufr,” which means we are hiding or covering the blessings of Allah, the result of which is wasting His blessings and therefore, wasting our lives.
Allah (SWT) says in the Quran: “If you are grateful, I will surely enhance you [in blessing], but if you are ungrateful, My punishment is indeed severe.” (14: 7)
It is clear as day that if one understands the value of his/her blessings, then he/she can improve the life quality of him/herself and others using those blessings. And if one wastes the blessings, it is rational to take those advantages from him/her and give the facilities to someone who can best use them in improving his/her and others’ lives.
But, unfortunately Allah mentions in the Quran that “few of My servants are grateful.” (34:13) Therefore, it would be great if we can try our best to discover and recognize even the smallest blessings that Allah (SWT) has provided us. We have no idea how using the smallest blessings can bring huge changes and improvements in our life and our soul.
Thanking Allah (SWT) for His blessings is very important. However, Allah (SWT) gives specific attention to being grateful toward other human beings. Thanking those who have favored us the most is so important in the eyes of Allah that He obliges us to be grateful to them “We have enjoined man concerning his parents: His mother carried him through weakness upon weakness, and his weaning takes two years. Give thanks to Me and to your parents. To Me is the return.” (31:14)
In mentioning the importance of this verse Imam al-Ridha (AS) says: “Allah Almighty has put gratitude and thanksgiving for Himself along with gratitude and thanks to the parents, whoever has not done the gratitude of the parents has not done the gratitude of Allah.” [5]
Apart from thanking Parents, thanking other people in the society is very important in Islam. Prophet Muhammad (PBUH&HP) says: “He who does not give thanks to the people (for their favors) does not give thanks to God.” [6]
May we all start seeing and discovering the blessings that Allah (SWT) has given us and start using them to the most, so we can make a better life and afterlife for ourselves and others.
References:
- Gratitude
- Qara’ati, M. Tafseer-e Noor, vol. 9. p. 477
- ibid
- Gilani, A commentary on Al-Mesbah Al-Shari’ah, p. 61
- Oyoun Akhbar al-Riza, vol. 1. p. 258
- Man La Yahzuruhu al-faqih, vol. 2, p, 343
Throughout the history of humankind, strong women have always been a source of inspiration and growth. Women who, alongside men, brought significant changes to the world, making it a better place to live and to prosper. One of the most prominent and praised women in the history of Islam is Lady Khadija (AS), Prophet Muhammad's (PBUH&HP) wife and companion, who had a vital role in the spread of Islam. She was one of those women whose influence and exceptional characteristics still resonates throughout the ages and among many generations after her.
In what follows, we will look at the life of Lady Khadija (AS), this distinguished personality.
Known as Khadīja al-Kubrā (AS) and Umm al-Mu' minīn (the Mother of Believers), Lady Khadija (AS) was born fifteen years before Am Al-Fil [i]. Therefore, her birth date is approximately 555 A.D. Her father, a famous figure in the Quraysh tribe in Mecca, was Khuwaylid b. Asad b. Abd al-Uzza b. Qusayy [1] and her mother was Fatima bt. Za'ida [2]. According to some sources, Lady Khadija (AS) had a distant relation in lineage with Prophet Muhammad (PBUH&HP), and their roots went back to the same ancestors [3].
The available information concerning Lady Khadija (AS) before marrying Prophet Muhammad (PBUH&HP) is limited and scarce. Nevertheless, she was known to be a wealthy merchant who employed others to work for her and benefited from a part of the profit [4]. Due to her ancestral nobility, she was of high social status and respected among her people. As Ibn Sayyid al-Nas said: "She was an honorable and wise lady, and God granted her with His blessing." [5]
According to some sources, before meeting Prophet Muhammad (PBUH&HP) in person and starting a business relation with him, Lady Khadija (AS) had heard about his trustworthiness and honesty. Therefore, she asked Muhammad (PBUH&HP) to join her and help her in expanding her business [6].
Prophet Muhammad (PBUH&HP) went at least five business trips for Lady Khadija (AS), the most important of which that led to their marriage was the business trip to Sham. Prophet Muhammad (PBUH&HP) went back from this trip with the good news of their financial success and profit, which impressed Lady Khadija (AS) and made her decide to choose him as the head of one of the greatest caravans traveling to Sham. The result of these trips and Prophet Muhammad's (PBUH&HP) impressive actions, was Lady Khadija's (AS) fondness toward this honest man [7]. After that, she proposed marriage to Prophet Muhammad (PBUH&HP) [8].
Despite the disputes over Lady Khadija's (AS) marriage before Prophet Muhammad (PBUH&HP), which claim her to be a widow, many authentic sources believe that Lady Khadija (AS) did not marry anyone before the Prophet (PBUH&HP) and it was her first marriage [9]. This is also proved by looking at the cultural and intellectual status of Lady Khadija (AS) in Hijaz, which made it improbable for her to marry anyone from lower-status tribes [10].
While receiving many proposals for marriage from the heads of Quraysh, offering her vast amounts of money and wealth, she refused all and instead fell in love with the honesty and righteousness of Prophet Muhammad (PBUH&HP). The news of this proposal shocked Lady Khadija's (AS) family and relatives, who couldn't believe her to be willing to marry a man with lower financial status and younger than herself [11].
The proposal and marriage ceremony of these two significant figures, who made an example of their marriage to the generations that followed them, was held two months after the business trip to Sham, which was mentioned above [12]. According to many sources, at the time of their marriage, Prophet Muhammad (PBUH&HP) was twenty-five, and Lady Khadija (AS), forty years old [13]. After their marriage, she dedicated all her wealth to her husband and left the management of her business to him. Lady Khadija (AS) was the first wife of the Prophet Muhammad (PBUH&HP), and during her life, he did not marry another woman.
There seems to be disagreement in the number of Lady Khadija (AS) and Prophet Muhammad's (PBUH&HP) children. The number ranges from six to eight, among which they include two sons and four daughters [14]. Some historians believe that Lady Fatima (AS) was the only daughter of the Prophet Muhammad (PBUH&HP) and Khadija (AS) and the other daughters were their adopted children [15].
After receiving the call to prophethood in the Hira cave, Prophet Muhammad (PBUH&HP) first told Khadija (AS) and Imam Ali (AS) about his prophetic mission. She totally trusted her husband to be an honest man and believed in his great cause; therefore, she was the first woman who accepted Prophet Muhammad's (PBUH&HP) invitation to Islam and became a devout Muslim. Imam Ali (AS) and Lady Khadija (AS) were also the first ones who performed prayer (Salat) alongside Prophet Muhammad (PBUH&HP) in the mosque [16].
As a wife, Lady Khadija (AS) always supported Prophet Muhammad (PBUH&HP) in fulfilling his extraordinarily challenging and demanding mission of guiding people toward the path of Allah. At the times when people hurt the Prophet (PBUH&HP) with their offenses and unfair accusations, Khadija (AS) was there to soothe him, wipe his sadness away and give him hope to endure the hardships of this holy mission. She also financially supported Prophet Muhammad (PBUH&HP) when they were suffering from unfair economic sanctions in the Shaib al-Abi Talib [17]. Prophet Muhammad (PBUH&HP) always appreciated Lady Khadija's (AS) unbounded help and support and said: "No money was profitable for me the way the wealth of Khadija (a) was." [18]
Prophet Muhammad (PBUH&HP) always loved and praised Lady Khadija (AS) for her great and exemplary personality. He used to consider her among the four praised women of all time, including Asiya [ii], Mary, and Lady Fatima (AS) [19]. She was not only a prominent and influential figure of her own time but also set an example for the generations that followed her. Her power in merchandise and business at one point, her courage, and insight in choosing a perfect husband by herself and her devotion to her married life at another, made her an ideal role model for the women all around the world.
As it was mentioned above, Lady Khadija (AS) was a well-known woman before her marriage to Prophet Muhammad (PBUH&HP). She was famous for her knowledge and sagacity, which manifested in her thriving business, whose fame reached all over the Hijaz. Despite the patriarchal society of her time, she had managed to establish herself as a powerful businesswoman who won the respect of great heads of the tribes and men who considered women inferior to themselves [20].
While having an active and productive role in society, Lady Khadija (AS) always preserved her modesty and presented a modest manner in her interactions with men. Doing so, rather than being praised for her physical beauty, she was honored and respected for her insight and chastity, which encouraged many of the powerful men of her time to ask her hand in marriage. Yet, since she was more interested in finding an honest and virtuous man to marry, rather than a merely wealthy man, she refused all her suitors. Finally, she found these features in Prophet Muhammad (PBUH&HP) and chose him as her perfect match.
When she made a vow of marriage to the honest Muhammad (PBUH&HP), she knew that her life with this man would be different. When Prophet Muhammad's (PBUH&HP) mission began, she realized how much he was under pressure and needed her companionship and support. People didn't believe in him, didn't listen to him, and refused to be guided through the words of Allah, especially in the first years of his invitation to Islam. Yet, at home, he had someone who was always by his side, wipe his sadness away, and had faith in his call. Prophet Muhammad (PBUH&HP) never loved any woman as Lady Khadija (AS), and never forgot about her love and sacrifices, always remembering her as a unique and precious person in his life [21].
Lady Khadija (AS), this honorable woman, passed away in the month of Ramadan ten years after Prophet Muhammad's (PBUH&HP) call to prophethood in 619 A.D. She was 65 years old at the time of her demise [22], [23]. She was buried by Prophet Muhammad (PBUH&HP) in al-Ma'lat Cemetery, on the slopes of Mount Al-Hajun in Mecca. This sorrow was shortly followed by the demise of Abu-Talib, Prophet Muhammad's (PBUH&HP) uncle. These tragic incidents afflicted Prophet Muhammad (PBUH&HP) with deep grief to the extent that he named that year as "the year of sorrow and pain (Am al-Huzn) [24].
Notes:
[i] Literally meaning the year of the Elephant, it is the year in which Abraha, the king of Yemen, started a huge military expedition toward Mecca to destroy Ka'ba. As he had an army with war elephants, the year turned to be known as the year of the Elephant.
[ii] Pharaoh's wife at the time of Prophet Moses (PBUH)
References:
- Ibn Athīr al-Jazarī, ʿAlī b. Muḥammad. Usd al-ghāba fī maʿrifat al-ṣaḥāba. Beirut: Dār al-Fikr, 1409 AH. Vol.6, p.87.
- Ibn ʿAbd al-Barr, Yūsuf b. Abd Allah. Al-Istīʿāb fī maʿrifat al-aṣḥāb. Edited by ʿAlī Muḥammad al-Bajāwī.
- Abu l-Faraj al-Isfahani, Maqatil al-talibiyyin, p.29.
- Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. Al-Bidāya wa l-nihāya. Beirut: Dār al-Fikr, 1407AH-1986. Vol. 2, p. 293.
- Ibn Sayyid al-Nās, Abū l-Fatḥ Muḥammad. ʿUyūn al-athar fī funūn al-maghāzī wa l-shamāʾil wa l-sayr.
- Abd al-Malik Ibn Hisham, Sirat Ibn Hisham, Edited by Mustafa Saqa. Beirut: Dar Ahya al-Tarath al-Arabi, vol.1, pp.187-188.
- ibid, vol.1, pp.199-200.
- Ibn Sayyid al-Nās, Abū l-Fatḥ Muḥammad. ʿUyūn al-athar fī funūn al-maghāzī wa l-shamāʾil wa l-sayr. Vol.1, p.63.
- Ibn Shahrāshūb, Muḥammad b. ʿAlī. Manāqib Āl Abī Ṭālib. Qom: ʿAllāma, 1379 AH. Vol. 1, p. 159.
- ʿĀmilī, Jaʿfar Murtaḍā al-. Al-Ṣaḥīḥ min sīrat al-Nabīyy l-aʿẓam. Beirut: Dār al-Hādī, 1415 Ah. Vol. 2, p. 123.
- Abd al-Malik Ibn Hisham, Sirat Ibn Hisham, vol.1, p. 189.
- Maqrizi, Ahmad Ibn Ali, Imta al-Asma, Dar al-Kutub al-Ilmiyah, 1999. Vol.1, p.17.
- Muhammad Ibn Sa'ad, Al-Tabaqat al-Kabir (The Book of the Major Classes), vol.8, p.17.
- Ziriklī, Khayr al-dīn al-. Al-Aʿlām Qāmūs trājm l-ashhar al-rijal wa l-nisāʾ min al-ʿArab wa l-mustaʿribīn wa l-mustashriqīn.
- ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Nabī, vol. 2, p. 207-220.
- Ibn ʿAbd al-Barr, al-Istīʿāb, vol. 3, p. 1089.
- Shaykh Tabarsi, I'lam al-Wara bi A'lam al-Huda, vol.1, p.125.
- Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār al-jāmiʿa li-durar akhbār al-aʾimmat al-aṭhār.
- Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 2, p. 129.
- Abu l-Hasan 'Ali b. Muhammad Julabi, Manaqib al-Imam Ali b. Abi Talib, vol.2, p.422.
- Sayyid Ali b. Tawus al-Husayni al-Hilli, Al-Tara'if fi ma'rifat madhahib al-tawa'if, vol.1, p.291.
- Ibn ʿAbd al-Barr, al-Istīʿāb, vol. 4, p. 1817.
- Ṭabarī, Muḥammad b. Jarīr al-. Tārīkh al-Ṭabarī. Edited by Muḥammad Ibrāhim.
- Maqrizī, Imtāʿ al-asmāʾ, vol. 1, p. 45.
After Imam Ali (AS) was martyred, Imam Hassan (AS) took over as his successor who like his father fought against Mu’aviah but he couldn’t defeat him because his army was not sufficiently loyal. His reliable followers were inadequate and he feared that they could be killed in the battle. Thus, Imam Hassan (AS) made a peace treaty with Mu’aviah, under the duress against his own will.
Mu’aviah became the Caliph under specific circumstances. For instance, he wasn’t allowed to choose the next Caliph and his son (Yazid) couldn’t be his successor. On the other hand, when Mu’aviah died, Imam Hussain (AS) was opposed to and fought against Yazid and he and his followers were brutally martyred. Both Imam Hassan (AS) and Imam Hussain (AS) had few collaborators/ associates/ helpers; however, this did not stop him from protesting against Yazid and his tyranny.
One of the most controversial questions about Imam Hussain (AS) is that why he did not make peace with Yazid just like his bother did with Mu’aviah?
It is worth noting that it would be so irrational to think that Imam Hussain (AS) had a different disposition from Imam Hassan (AS), for example one was more of a diplomat while the other was more of a fighter. In fact the objective conditions at the times of two Imams were rather different hence, their approach apparently differed.
1. Mu’aviah was willing to make peace with Imam Hassan (AS) but Yazid wasn’t like his father. Mu’aviah did not want to fight against either Imam Hassan (AS) or Imam Hussain (AS) and they were not prepared to do so. Once the governor of Medina wrote to Mu’aviah that Hussain (AS) does not want to take over the kingdom for now but he may do in the future. Mu’avia wrote to the ruler:
Leave Hussain (AS) and do not bother him because we don’t want to conflict with him while he is in peace with us (1)
On the other hand, when Yazid became the Caliph, he ordered the governor of Medina to make Imam Hussain (AS) to either obtain the oath of loyalty (to the Caliphate of Yazid) or failing that, kill Imam Hussain (AS), cut off his head and send it to Yazid.
2. In public Mu’aviah was, at least superficially, a pious person who would not commit sins or harm innocent people. Sometimes even the followers of Imam Ali (AS) had doubts about the impiety of Mu’aviah. While Yazid had no reservations, he would commit sins in public including drinking wine, playing with dogs and monkeys and etc. As in this regard Imam Hussain (AS) said:
Yazid is an alcoholic person and kills innocent people and does sins in public, so a person like me wouldn’t accept a person like him as their king (2)
3. Mu’aviah was a very powerful king with strong army but Yazid was not as clever and strong.
4. The loyalty of many of Imam Hassan’s (AS) followers was questionable. Some abandoned him and some others tried to kill him or even surrender him to Mu’aviah. But the companions of Imam Hussain (AS), as he himself said, were of a better and more loyal caliber. (3)
5. Mu’aviah was among the companions of the Prophet (PBUH) which earned him the respect of Muslims in general whereas Yazid was not a companion of the Prophet (PBUH) was so important to Muslims in that time and people would respect him so much. But Yazid wasn’t a companion of the Prophet.
6. Mu’aviah’s sister (Um Habibah) was the Prophet’s wife. Since the prophet’s wives are called ‘’the mothers of the believers ‘’; therefore, Mu’aviah was called “the uncle of the believers”. Yazid, however, did not have such status.
7. Although he did not meet any of his commitments that he had already made, Mu’aviah could say that he is legally the caliph because of the peace agreement between him and Imam Hassan (AS) because Yazid could not claim such legitimately.
Some people think that Imam Hussain (AS) didn’t agree with his brother in making peace with Mu’aviah however because of his respect for his brother, he observed the peace treaty and did not oppose Muaviah. However, this view about Imam Hussain is not right.
If we assume/Supposing that Imam Hussain (AS) did not actually agree with his senior brother, he could fight against Mu’aviah; because, the latter broke his agreement that he had made with Imam Hassan (AS), when he made his son, Yazid, his successor and Imam Hussain (AS) had no agreement with Muaviah however the circumstances of Imam Hussain were unsuitable for an uprising against Muaviah.
References
- Bihar al-anvar, Majlesi, vol.44, pg.212
- Maghtal al-Hussain (AS), Abd ar-Razzaq al-Muqarram, pg.129
- Musnad al-Imam ash-Shahid, al-Atarodi, vol.2, pg.4