Which has Priority - Patience or Gratitude? (2/7)

Suffice to say that any kind of work which helps in some concern may be better than in others. This may be clarified through some examples. Charity given by a stingy rich man is better than his performing Prayers at night or fasting voluntarily. Fighting against the enemy for an hour by the brave and mighty man is better than his performing Pilgrimage, Fasting, giving in charity, and performing voluntary works. Co-existing with people and teaching them their religion by a well versed jurist is better than staying in seclusion and spending time in performing Prayers, reciting the Qur'an and suchlike. Sitting for an hour to judge between people in justice, execute penance, establish the truth and put the false down by the man in authority, who is appointed by Allah to fulfill such tasks, is better than worshipping for years by others. The man who is distracted by the urge for women is more recommended to observe Fasting than to give in charity and mention the name of Allah constantly. It may become clearer if you contemplate how the Prophet (Peace be upon him) appointed 'Amir Ibnul ‘As, Khalid Ibnul-Waleed and others to do works for him and be his deputies, and did not appoint Abu Dhar. He rather said to him:

"I see you are weak, and I like for you that which I like for myself: Never be the leader of (even) two people, nor do you take charge of the property of an orphan."[1]

On the authority of Abu Dhar. The Prophet (Peace be upon him) also ordered him and others to observe Fasting; he said:

"Adhere to Fasting, for there is nothing equal to it.” [2]

He moreover ordered another one "not to become angry" [3]

He also ordered another one.

"To keep his tongue damp with the mentioning of (the name of Allah.” [4]

Moreover and important still, when Allah wants to bestow perfection on His servant, He guides Him to utilize the whole of his capacity in preparing himself for the Hereafter. This enables him to be distinguished among people.

This is similar to the case of the patient who has a stomachache. If he takes the medicine prescribed for his disease, the pain will go away, but if he uses the medicine for headache, for example, it will be of no use for him. Also, miserliness, which one yields to, is one of the sins that lead to the Fire; its consequences cannot be removed even with constant observance of Fasting and performance of Prayer at night for a hundred years. Following one's private goals and self-admiration cannot be removed by constant recitation of the Qur’an or utilization of one's whole capacities in pursuing knowledge, worshipping and holding to asceticism; yet it can be annihilated by replacing it with its opposite. And, if someone asks, "Which has priority; food or water?" the suitable answer would be that each one has priority in its own position.

Understanding this rule, we realize that showing gratitude through giving in charity is such a good work that it creates a certain condition in the heart, namely the removal of stinginess and avarice because the world no longer has any influence on it. The consequence would be constant readiness to receive the knowledge and love of Allah. This is mainly because the plague that prevents the heart from fulfilling its objective has been uprooted by the suitable remedy. Poverty, which is connected with asceticism, makes the servant in no need of shouldering the hardship of this plague or seeking its treatment; hence, his capacity can wholly be utilized in achieving its primary objective.

In this light, the proponents of patience raised this question: What would be the answer if someone said; "But the Shariah calls for good works in general"? They cleverly answered the presumed question saying:

"When the doctor recommends and praises a certain drug, it does not necessarily mean that such a drug is to be sought in its own right, nor does it mean that it is better than the remedy it secures; yet works represent the treatment for the (spiritual) diseases of the heart, which are mostly not realized So the Shari’ah motivates Muslims to perform the work with which the heart may be treated, and it is the main objective. Therefore, when the poor man takes your alms, he takes along with it the disease of miserliness, just as cupping draws the harmful blood.

Thus, it becomes clear that the condition of the person holding patience resembles that of the one who is maintaining his health and strength, and that the condition of the one holding gratitude resembles that of the one who seeks the remedy of his disease with different kinds of drugs.

The reply of the proponents of gratitude[5] The proponents of the idea that gratitude has priority over patience said: You have gone beyond limits, given priority to something which is not entitled to it and put the means before the goal, that which is to be sought for reasons other than itself, before that which is to be sought in its own right. You have put perfect work before that which is most perfect, and the good work before that which is the best. You have not known the right of gratitude, nor have you put it in its proper degree, even though Allah connects it with His remembrance in mentioning, and both are the objective of creation and the command[6] and both of them are served by patience which is a means to them. Allah the Almighty says:

“Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith.” (Surah Al-Baqarah: 152).

Allah (Glory be to Him) connects gratitude with belief, and states that He has no interest in tormenting His creatures as long as they hold gratitude and belief, He says:

 “What can Allah gain by your punishment, if you are grateful and ye believe?” (Surah An-Nisa: 147),

Meaning that if you fulfill the objective you have been created for, that is represented in gratitude and belief. What can Allah gain by your punishment?

Besides, Allah (Glory be to Him) states that the grateful people have the merit of obtaining His favor from amongst the other servants; He says:

“Thus did We test some of them by others, that they should say: "Is it these then that Allah has favored from amongst us?" Doth not Allah know best those who are grateful?” (Surah Al-An’am: 53)

He also divides people into two categories: the grateful and the ungrateful. He likes most gratitude and those who hold it, and hates most ingratitude and those who hold it. He the Almighty says:

“We showed him the Way: whether he be grateful or ungrateful.” (Surah Al-Insan: 3)

And His Prophet Sulayman (Peace be upon him) said (as cited in the Qur'an):

“This is by the grace of my Lord! to test me whether I am grateful or ungrateful, and if any is grateful, truly his gratitude is (again) for his own soul; but if any is ungrateful, truly my Lord is free of all needs, supreme in Honour!” (Surah An-Naml: 40)

Another verse reads:

“And remember! Your Lord caused to be declared (publicly): "If ye are grateful, I will add more (favors) unto you; but if ye show ingratitude, truly My punishment is terrible indeed.” (Surah Ibraheem: 7)

“If ye reject (Allah), truly Allah hath no need of you; but He liketh not ingratitude from His servants: If ye are grateful, He is pleased with you.” (Surah Az-Zumar: 7)

There are many such Verses in which Allah compares gratitude to ingratitude, as being its opposite. Further we read:

“Muhammad is no more than a Messenger: many were the Messengers that passed away before him: If he died or were slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve him) with gratitude.” (Surah Al-‘lmran: 144)

It is those who serve Allah with gratitude, who were firm in belief, and did not turn back on their heels.

Allah states [7] that he adds more favors to those who are grateful to Him. Such additions have no end, just as the reasons of showing gratitude towards Him have no end.

Likewise, Allah confines many of His rewards and favors to His will. To illustrate, He says regarding enrichment,

“And if ye fear poverty, soon will Allah enrich you, if He wills, out of His bounty.” (Surah At-Tawbah: 28);

He says about His answering invocations,

“And if it be His will, He would remove (the distress) which occasioned your call upon Him.” (Surah Al-An’am: 41);

He says about abundance,

“Allah bestows His abundance without measure on whom He wills.” (Surah Al-Baqarah: 212)

He says concerning forgiveness,

“He forgiveth whom He pleaseth.”  (Surah Al-‘Imran: 129),

And He says about repentance,

“Allah will turn (in mercy) to whom He wills.”  (Surah At-Tawbah: 15)

He also does not specify the reward for gratitude, as stated in the Qur’an Words reading:

“And swiftly shall We reward those that (serve Us with) gratitude.” (Surah Al-‘Imran: 145),

And,

“But Allah will swiftly reward those who (serve Him) with gratitude.” (Surah Al-‘Imran: 144)

(Continued)