Gratitude in the Teachings of Hadrat Sultan Bahoo (R.A)
Author: Dr. Laeeq Ahmed | July 13, 2026
Gratitude in the Teachings of Hadrat Sultan Bahoo (R.A)
Author: Dr. Laeeq Ahmed
The Meaning and Concept of Gratitude
The Arabic word gratitude (shukr) literally means "to become manifest" or "to appear." It refers to praising someone on account of a favour or blessing received from him. Expressing and acknowledging a blessing is also called gratitude (shukr).[1]
In technical usage, gratitude (shukr) refers to the inward feeling and sentiment that rises in the heart in response to the boundless mercy, generosity, Lordship, sustaining care, and other favours of Allah Almighty. According to Tafsīr Ṣirāṭ al-Jinān, gratitude (shukr) means to honour someone, through the tongue, the heart, or the limbs, on account of a favour or blessing received from him.[2]
Gratitude in the Glorious Qur'ān
Giving thanks is an act of worship. Allah Almighty commands in the Glorious Qur'ān:
"So remember Me, I shall remember you. And always be thankful to Me and never be ungrateful to Me."(al-Qur'ān 2:152)
At another point, Allah Almighty addresses the people of faith and commands them to be thankful:
"O believers! Eat of those pure and clean things which We have provided for you, and give thanks to Allah if He is the One Whom you worship (and obey)." (al-Qur'ān 2:172)
Giving thanks draws the human being closer to The Most Merciful (al-Raḥmān) and keeps the servant connected to his true Creator. While ingratitude leads a person towards falsehood, miserliness, and denial. Allah Almighty commands:
"Why should Allah torment you if you become grateful and believe? And Allah is Most Appreciative (of every truth), Well Aware (of every act)." (al-Qur'ān 4:147)
Gratitude is a philosophy that teaches the servant to worship his Master and to understand the very essence of servitude. The bond with Allah Almighty is strengthened, and the relationship of devotion and love becomes firmer. When a servant gives thanks, then Allah Almighty increases His blessings and favours upon him. He declares:
“And (recall) when your Lord proclaimed: ‘If you are thankful, I shall certainly increase (My blessings on) you, and if you are ungrateful, then My torment is surely severe.” (al-Qur'ān 14:7)
Gratitude in the Prophetic Traditions
The blessed life of the Exalted Prophet (ﷺ) is a complete manifestation and source of patience and gratitude. He was always thankful to Allah Almighty in every state and repeatedly urged his Ummah to do the same. It is recorded in the Hadīth:
"Hazrat Anas ibn Mālik (R.A) narrates that the Exalted Prophet (ﷺ) said: Allah Almighty is pleased when a servant eats something and then gives thanks for it, or when he drinks something and then gives thanks for it."[3]
Allah Almighty has shaped human nature to live within society and to dwell in fellowship with others. Brotherhood, selflessness, goodness, and mutual support within society bring peace, stability, prosperity, and blessings; and also sustain love, connection, and unity among people. If one person does a good turn for another or renders him assistance, it is necessary to express gratitude in return. The Hadīth states clearly:
"Hazrat Abū Hurayrah (R.A) narrates that the Exalted Prophet (ﷺ) said: Whoever does not give thanks to people has not given thanks to Allah Almighty either."[4]
In another narration:
"Hazrat Jābir ibn 'Abd Allāh (R.A) narrates that the Exalted Prophet (ﷺ) said: Whoever is given something should give something in return if he has the means to do so; and if he does not have the means, he should praise the giver. For whoever praises him has expressed gratitude, and whoever conceals what he received has been ungrateful."[5]
Gratitude in the Teachings of Sultan al-Arifeen Hadrat Sultan Bahoo
Gratitude is the way of the righteous and devout servants of Allah Almighty. Among the marks of the friends of Allah is that their tongues remain moist with gratitude to Allah Almighty, and they encourage others to give thanks as well. Imām al-Qushayrī (R.A) says:
"It is narrated that the grateful one (shākir) is he who gives thanks for a gift that is given; whereas the exceedingly grateful (shakūr) is he who gives thanks even when nothing is given."[6]
This article presents a review of gratitude as found in the teachings of Sultān Bahoo (R.A), so that the subjects of the teachings of the friends of Allah may be made clear to readers and so that the importance of the Qur'ān, Hadīth, and transmitted scholarly knowledge within those teachings may also be appreciated.
Hadrat Sultan Bahoo (R.A) defines gratitude in the following words:
"What do you understand by gratitude? Gratitude is the name of adopting a disposition of humility and supplication in response to a bestowal and gift."[7]
Allah Almighty commands gratitude in the Glorious Qur'ān and praises those who engage in remembrance (dhikr) and those who are patient. Hadrat Sultan Bahoo (R.A), expounding upon these blessed verses, says that the greatest gift of Allah Almighty is the wealth of spiritual excellence (faqr). Spiritual-excellence (faqr) is the illumination of Allah Almighty, and upon its bestowal, both trials and mercies descend upon the people of spiritual excellence (faqīr). Only the one who turns away from the material world and remains patient and grateful in spiritual excellence (faqr) is truly successful. He says:
“Allah Almighty (ﷻ) commands,
‘Certainly, Allah (ﷻ) is with those who observe patience.’ (Qur’ān, 2:153),
‘O family of David () (Dā’ūd)! Keep giving thanks (to Allah (ﷻ)). And very few of My servants have been grateful!’ (Qur’ān, 34:13)”[8]
The philosophy of gratitude is also linked to witnessing the Exalted Prophet (ﷺ). That fortunate person upon whom Allah Almighty bestows the view of His Prophet (ﷺ), and who then gives due thanks for being honoured with that presence, finds that his base-self (nafs) becomes purified, his heart awakened, and his spirit engaged in perpetual remembrance (dhikr). Hadrat Sultan Bahoo (R.A) says concerning this,
"Whoever is blessed with sanctified view of the Exalted Prophet (ﷺ), his conviction remains sound, and gives thanks for being honoured with that presence, his base-self (nafs) becomes pure, and his heart becomes alive, and his spirit remains engaged in the praiseworthy remembrance (dhikr) of the Exalted Prophet (ﷺ). On the contrary, whoever is honoured with view of the Exalted Prophet (ﷺ) but whose conviction is not sound, he becomes an apostate and rejected."[9]
Hadrat Sultan Bahoo (R.A) counted gratitude among the essential elements of faith. He says,
"The Divine Islamic law (sharī'at) commands that faith be strengthened through the Word of Allah Almighty i.e., Glorious Qur'ān, the Prophetic Hadīth, Sacred Narrations (Aḥādīth Qudsiyyah), spiritual-excellence (faqr) of the Prophet Muḥammad (ﷺ), patience, gratitude, abandonment (tark), trust in Allah Almighty (tawakkal), contentment (jam'iyyat), freedom of desire and through the complete following of the Exalted Prophet (ﷺ)."[10]
Among the blessings and distinctions that Allah Almighty grants to His particular servants, gratitude is one. Hadrat Sultan Bahoo (R.A) says:
"Some people of spiritual excellence (faqīrs) are those whom the Exalted Prophet (ﷺ) binds to himself, making both worlds their servants and the people of the material world the kissers of their feet. He bestows upon them abandonment (tark) and trust in Allah Almighty (tawakkal), Oneness (tawḥīd), patience and gratitude, recognition (ma'rifat), and the remembrance (dhikr) and contemplation of Almighty, through which they become free of all desires and at all times remain immersed in the companionship of God."[11]
Remembering Allah Almighty is itself gratitude, while heedlessness of His remembrance is ingratitude. Hadrat Sultan Bahoo (R.A) relates a Sacred Narration (Hadīth Qudsī) in one of his noble works,
“In a Sacred Narration (Hadīth Qudsī), the command of Allah Almighty is, 'O My servant! When you remember Me, you are giving thanks to Me; and when you are heedless of My remembrance, you are being ungrateful’.”[12]
Gratitude distinguishes the friends of Allah from the people of Hell. Ingratitude is the characteristic of the people of hell, for they are those who accept the material world in exchange for their faith. Hadrat Sultan Bahoo (R.A), differentiating between the intellect of the friends of Allah Almighty, the people of the material world, and the people of Hell, says,
“The quality of the intellect of the people of spiritual excellence (faqīrs) is that, through the contemplation of the Glorious Name (Ism Allah Dhāt), they remain immersed in the union of Oneness. If they remain steadfast in the Divine Islamic law (sharī'at), they remain in a state of union; otherwise, they fall into decline. The quality of the intellect of hypocrites, liars, the ignorant, and the oppressors of the material world is evident from the fact that their states revolve entirely around their corrupt inner dispositions. The quality of the intellect of the disbelievers, the people of hell, is that they do not believe in Paradise and the beholding of Allah Almighty in the Hereafter, nor do they give thanks; rather, they accept the material world in exchange for their faith. The command of Allah Almighty is: 'Give thanks and do not be ungrateful.”[13]
At another point, Hadrat Sultan Bahoo (R.A) says:
“The Messenger of Allah (ﷺ) declared: 'Two units of prayer performed by a patient man of spiritual excellence (faqīr) in the state of spiritual-excellence (faqr) are more beloved to Allah Almighty than seventy units performed by a wealthy person in a state of affluence; and two units of prayer performed by a thankful wealthy person are more beloved to Allah Almighty than the material world and everything in it.”[14]
Giving thanks to Allah Almighty is the attribute of a true believer. He remains grateful to his Sustainer and does justice to his own base-self (nafs). Hadrat Sultan Bahoo (R.A) says:
"The spirit, heart, base-self (nafs), and intellect of a true believer are also believer. His knowledge leads him towards Islam, the protection of Allah Almighty, and the recognition (ma'rifat) of Illallāh. Whatever sustenance he eats, he gives thanks to Allah Almighty, and he does justice to his base-self (nafs)."[15]
Those to whom Allah Almighty grants His recognition (ma'rifat) become people of gratitude. Hadrat Sultan Bahoo (R.A) has described the characteristics of the recognisers ('ārifīn) in the following terms:
"Know that the self (nafs) of the recognisers ('ārifīn), at the time of satiety, remains engaged in the praise of Allah Almighty and in giving thanks for His blessings. At the time of hunger and deprivation, it remains free of desires and self-sufficient through patience and remembrance (dhikr) and contemplation. In the presence in the congregation of the Exalted Prophet (ﷺ), it witnesses the illumination of Allah Almighty. It remains so collected and at peace in the absorption of the recognition (ma'rifat) of Allah Almighty as a fish finds contentment and rest in water. At the time of generosity, the self (nafs) of the recognisers ('ārifīn) is noble towards the creation of Allah Almighty with spiritual-miracle (karāmat), greatness, and compassion. At the time of lust, it is conscious and aware, absorbed in annihilation in union with Allah (fanā fī Allah), in a state of presence (ḥuḍūr), and accepted in the sight of Allah Almighty; it remains modest and free from bodily pleasures, desires of the base-self (nafs), and self-worship, because the recognisers of Allah Almighty keep their self (nafs) away from desires out of the fear of Allah Almighty."[16]
Hadrat Sultan Bahoo (R.A) speaks of himself in the following words,
"Hundreds of thousands of thanks be to Allah Almighty that Bahoo has been granted His companionship, and that from the beginning to the end he has attained the secret of Allah Almighty."
Conclusion
Giving thanks is the mark of a true believer and the way of the friends of Allah. There are various ways and methods of giving thanks. The Exalted Prophet (ﷺ) described one straightforward method as follows,
"There are two qualities; whoever possesses them, Allah Almighty records him as patient and grateful, and whoever lacks both will not be recorded by Allah Almighty as patient and grateful. Those two qualities are: a person who, in matters of religion, looks towards those above him and follows them; and who, in worldly matters, looks towards those below him and gives thanks to Allah Almighty that He gave him superiority over that person. Allah Almighty records such a person as patient and grateful."[17]
We pray to Allah Almighty that He may include us among His grateful servants. Āmīn.
References
This article was originally published in Urdu in Monthly Mirrat ul Arifeen International Magazine.
To cite the original article:
Ahmed, Laeeq. "Taleemat Hadrat Sultan Bahoo main shukar ka bayan." Mirrat-ul-Arifeen International, April 2025. Available at https://www.mirrat.com/article/1/1593
[1] Khazā'in al-'Irfān, commentary on Al-A'rāf 10.
[2] Tafsīr Ṣirāṭ al-Jinān, commentary on Al-Fātiḥah 1.
[3] Ṣaḥīḥ Muslim, "The Recommendation of Praising Allah Almighty (ﷻ) after Eating and Drinking."
[4] Sunan al-Tirmidhī, Kitāb al-Birr wa al-Ṣilah.
[5] Sunan Abī Dāwūd, "On Giving Thanks for a Good Deed."
[6] Risālah al-Qushayriyyah, 175.
[7] Muḥakk al-Faqr, 329.
[8] Eye of Spiritual Excellence, 94.
[9] Kalīd al-Tawḥīd, 123.
[10] Muḥakk al-Faqr, 153.
[11] Muḥakk al-Faqr, 223.
[12] Muḥakk al-Faqr, 769.
[13] Muḥakk al-Faqr, 659.
[14] Kalīd al-Tawḥīd Kalān, 619.
[15] Muḥakk al-Faqr, 625.
[16] Muḥakk al-Faqr, 405.
[17] Sunan al-Tirmidhī, Kitāb Ṣifat al-Qiyāmah wa al-Raqāʾiq wa al-Waraʿ.