Whoever Does Not Thank People Has Not Thanked Allah

Gratitude is a universal human expression. Across cultures, religions, and civilizations, people have long recognized the importance of acknowledging kindness and expressing appreciation. Yet, in Islam, gratitude is not merely a polite gesture or social courtesy, it is a profound act of worship, a reflection of faith, and a continuous spiritual discipline that shapes the life of a believer.

In the Islamic tradition, gratitude (shukr) begins in the heart, moves to the tongue, and finally manifests in actions. This complete form of gratitude involves internal acknowledgment, verbal appreciation, and the proper use of blessings in ways that please Allah.

The Qur’an frequently encourages believers to reflect on the countless favors they receive. Although Allah does not need human gratitude, it is the believer who benefits spiritually from being thankful. Allah promises, “If you are grateful, I will surely increase you” (Qur’an 14:7), reminding us that gratitude is a path to more blessings.

All blessings begin with Allah, the creator and sustainer of life. A believer expresses gratitude by recognizing Allah’s favors inwardly, praising Him verbally through phrases like Alhamdulillah (all praise is for Allah), and living in a way that reflects obedience and appreciation. Every breath, opportunity, and moment of ease is a gift from Him. Showing gratitude strengthens faith, elevates the soul, and deepens one’s relationship with the Creator.

Islam places immense emphasis on expressing gratitude to one’s parents. The Qur’an often pairs the command to worship Allah with the instruction to honor and thank parents. Their sacrifices, especially a mother’s pain during pregnancy, birth, and nurturing, are beyond measure. Appreciating parents, serving them, and speaking to them with kindness are forms of worship that bring a believer closer to Allah.

Islam teaches that gratitude must also extend to all people, family, friends, neighbors, colleagues, and even strangers. Showing appreciation is part of good character and a sign of true faith. This is where the prophetic saying becomes deeply meaningful:

“Whoever does not thank people has not thanked Allah.”

This prophetic saying teaches that thanking others is directly connected to thanking Allah, because people are often the means through which Allah delivers help, comfort, and kindness.

In daily interactions, simple expressions of gratitude carry great weight. Across the world, saying “thank you” is common courtesy. Among Muslims, the phrase “Jazak Allahu Khayran”, meaning “May Allah reward you with goodness”, adds a spiritual dimension, turning an expression of thanks into a heartfelt prayer.

True gratitude shines brightest during hardships. While it is easy to be thankful in moments of comfort, remaining grateful in challenging times is a mark of deep faith. Trials often contain hidden wisdom, growth, and blessings. By staying patient and grateful, a believer strengthens their trust in Allah and opens themselves to divine guidance.

The Prophet Muhammad (peace and blessings be upon him) beautifully demonstrated this balance. In moments of joy, he would say, “All praise is for Allah by whose favor good deeds are completed”. And in moments of sadness, difficulty, or distress, he would say, “All praise is for Allah in every circumstance”.

His example teaches believers that gratitude is not conditional, it is a constant state of the heart, whether in ease or adversity.

As a closing remark, a powerful example of sincere gratitude is found in the prayer of Prophet Solomon (Sulayman), recorded in the Qur’an. Recognizing the immense blessings he was given, he humbly supplicated:

“O my Lord, inspire me to be grateful for Your favours which You have bestowed on me and on my parents, and to do righteous good deeds that will please You, and admit me, by Your mercy, among Your righteous servants.”

(Qur’an 27:19)

Gratitude in Islam is far more than a polite gesture, it is a daily practice, a spiritual discipline, and a pathway to divine closeness. By thanking Allah, honoring our parents, and appreciating the people around us, we bring to life the prophetic wisdom, “Whoever does not thank people has not thanked Allah.”

Abu Abdul Mannaan

Omar ibn Said: From Senegal to Slavery in America, A Scholar in Chains, A Soul Unbroken

Omar ibn Said: From Senegal to Slavery in America,  A Scholar in Chains, A Soul Unbroken

Matt Walsh, who is a right-wing political commentator, recently asked Mehdi Hasan, “What have Muslims ever contributed to building America?”. It was not really a question, but rather it was a provocation, born of historical amnesia.

But Hasan’s calm response pointed to a truth older and deeper than any modern prejudice: that the very foundations of America were laid, in part, by enslaved Africans, and among them were tens of thousands of Muslims, believers who carried faith, intellect, and dignity across the ocean in chains.

One of those slaves was Omar ibn Said who was born in the 18th century in the present-day Senegal, long before he ever set foot in America, he was already a learned Muslim scholar, fluent in Arabic, steeped in Qur’anic knowledge, and trained in theology and mathematics. 

In America, Omar was enslaved, sold, and brutalized like countless others. Yet even in bondage, he refused to surrender the essence of who he was. When he was finally enslaved in North Carolina, he began to write,  in Arabic, the language of revelation and scholarship.

The Library of Congress in Washington, D.C. has recorded and safeguarded the legacy of Omar ibn Said, preserving not only his portrait but, most importantly, his own handwritten Qur’anic verses in Arabic, a rare and powerful reminder of a learned soul who carried his faith unbroken through the darkest chapter of American history.  

While in captivity he composed his now-famous autobiography, The Life of Omar ibn Said, a manuscript filled with Qur’anic verses, personal reflections, and subtle expressions of faith. In an era when enslaved people were denied literacy, Omar wrote with eloquence that astonished his captors and survives today as a treasure of American history, preserved by the Library of Congress.

The picture below shows the North Carolina Historical Marker I-89, which commemorates Omar ibn Said.

His life refutes every lie told about enslaved Africans being “uncivilized” or “unlearned.” He was a man of intellect, humility, and endurance, a Muslim scholar enslaved in a Christian land, yet spiritually unbroken.

Omar’s story is not an exception; it is a window to the numerous enslaved Muslim Africans brought to the Americas, taken from various places in Africa.

They brought with them centuries of faith, architecture, and philosophy. Their hands built the fields, ports, and roads that became the economic foundation of the United States, and their prayers, whispered in captivity, were among the first acts of worship on this soil.

When people claim Muslims have “no history” in America, they erase these men and women,  the Muslim farmers, traders, and scholars who became the first involuntary immigrants to the New World. Before Ellis Island, before modern mosques, Islam was already here, carried across the Atlantic in the hearts of the enslaved. 

Omar ibn Said’s life teaches us that faith and intellect cannot be shackled. His pen became his resistance; his words, his freedom. Though he lived and died as a slave, he never ceased to be a scholar of God.

When we remember him, we remember all those enslaved Africans, Muslims and others, who endured the unimaginable, yet held fast to their faith, their dignity, and their humanity.

So when Matt Walsh asks what Muslims contributed to America, the answer is clear: We built its wealth with our labor, We enriched its spirit with our faith, And we endured its cruelty with unbreakable souls.

Omar ibn Said,  the scholar in chains, stands as our proof. From Senegal to Carolina, he carried Islam, intellect, and integrity across oceans. He may have been a slave in America, but he was, and remains, a free man before God. May Almighty Allah shower His mercy upon him - Ameen. 

Abu Abdul Mannaan

References:

Omar ibn Said’s life as a learned Muslim from Senegal, captured in 1807 and enslaved in North Carolina, where he wrote his autobiography in Arabic.
https://ldhi.library.cofc.edu/exhibits/show/african-muslims-in-the-south/five-african-muslims/omar-ibn-said--1770-1864

Omar’s original Arabic writings, including his 1831 autobiography and Qur’anic passages, offering rare insight into an enslaved Muslim scholar’s life in America.
https://www.loc.gov/ghe/cascade/index.html?appid=33ea589e72d048c0ae6a62ffaf565d33

Amzon Book: A Muslim American Slave: The Life of Omar Ibn Said (Wisconsin Studies in Autobiography)
https://a.co/d/adHR4fY

Arabic: A Language of Integration and Resistance

Arabic: A Language of Integration and Resistance 

A common misconception, particularly in the transatlantic nations, is that Islam was spread primarily through force and the sword throughout the medieval period following the Prophet Muhammad's departure. 

This notion was largely constructed by Western colonial powers to obscure their own brutal colonization and oppression of indigenous peoples, driven by the exploitation of resources in colonized lands. 

The article "‘Colonization of the soul’: What made a European power fear this language?" by Tamara Ryzhenkova, a professor at St. Petersburg State University, published by RT (Russia Today), explores how France colonized African countries by imposing the French language on African peoples. This imposition often suppressed the most prevalent language Arabic. The article also examines the ongoing resistance to this linguistic colonization, highlighting how many African societies have sought to reconnect with their roots by revitalizing the Arabic language. 

https://www.rt.com/africa/605174-france-arabic-language-africa/

This raises the question of how and why Arabic became the language of daily life in many African regions. The answer lies in its peaceful spread through trade routes, cultural exchange, and religious outreach. For instance, in parts of southern Africa, local populations willingly adopted Arabic language and culture as they integrated Islamic practices. These practices were introduced through trade and religious outreach rather than by force, and people chose to embrace them voluntarily. 

The article underscores a key distinction: Arabic and Islamic culture spread through mutually beneficial exchange, while the French language proliferated under coercive colonial structures. This difference highlights the contrasting impacts of these processes on African societies. 

During the 7th and 8th centuries, the Islamic Caliphates were involved in military interventions. However, these actions were not primarily aimed at colonizing indigenous populations as European colonial powers later did. Instead, these campaigns were driven by a complex interplay of political, religious, and economic factors characteristic of the medieval period. 

Situated between two great empires of the time—the Byzantine and Sassanian empires—the early Islamic Caliphates engaged in military actions that successfully defeated these powers, liberating many lands and their people. Islam was presented to the local populations as a choice rather than a mandatory imposition, in contrast to the forceful strategies employed by later European colonial powers. 

If the narrative propagated by the colonizers—that Arabic was imposed upon local populations through force and coercion—were accurate, one would expect a similar reaction to what we see today with the rejection of the French language in former colonies. In many regions, particularly in Africa, nations that experienced French colonial rule are actively working to diminish the influence of the French language, viewing it as a symbol of oppression and cultural domination. 

However, the continued prevalence and integration of the Arabic language into daily life, culture, and religion in these regions tell a different story. Unlike French, which was often imposed through coercive measures such as mandatory education systems and administrative policies, Arabic spread primarily through peaceful means, including trade, cultural exchange, and the voluntary adoption of Islamic practices. This contrast underscores the fact that Arabic was embraced willingly by local populations rather than being enforced upon them, making it an enduring part of their heritage rather than a relic of foreign domination.