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GRATEFUL:
2:52 - Even then We did forgive you; there was a chance for you to be grateful. 67
67 Moses prayed for his people, and God forgave them. This is the language of the Qur-an. The Old Testament version
is rougher: "The Lord reprented of the evil which He thought to do unto His people": Exod. xxxii. 14. The Muslim
position has always been that the Jewish (and Christian) scriptures as they stand cannot be traced direct to Moses or
Jesus, but are later compilations. Modern scholarship and Higher Criticism has left no doubt on the subject. But the
stories in these traditional books may be used in an appeal to those who use them: only they should be spiritualized,
as they are here, and especially in ii. 5 below. (2.52)
2:56 - Then We raised you up after your death; ye had the chance to be grateful.
2:152 - Then do ye remember Me; I will remember you. Be grateful to Me and reject not faith. 156
156 The word "remember" is too pale a word for zikr, which has now acquired a large number of associations in our
religious literature, especially Sufi literature. In its verbal signification it implies: to remember; to praise by frequently
mentioning; to rehearse; to celebrate or commemorate; to make much of; to cherish the memory of as a precious
possession. In Sufi devotions zikr represents both a solemn ritual and a spiritual state of mind or heart, in which the
devotee seeks to realise the presence of God. Thus there is zikr of the mind and zikr of the heart. For beginners the
one may lead to the other, but in many cases the two may be simultaneous. There is a subtler distinction, between
the zikr that is open, and the zikr that is secret, corresponding to the two doors of the heart, the fleshly and the
spiritual. In English some account (very imperfect) of zikr will be found in Hughe's Dictionary of Islam, covering over
14 columns. (2.152)
4:147 - What can Allah gain by your punishment if ye are grateful and ye believe? Nay it is Allah
that recogniseth (all good) and knoweth all things. 633
633 Naqir = the groove in a date-stone, a thing of no value whatever. Cf. n. 575 to iv. 53. (4.147)
14:7 - 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." 1879
1879 The various shades of meaning in Shakara are explained in n. 1877 above. Kafara implies: (1) to reject Faith, as in ii.
6 and n. 30; (2) to be ungrateful for mercies and favours received, as here; (3) to resist Allah or Faith, as in iii. 13; (4)
to deny (the Signs of Allah), as in iii. 21, or deny the mission of Messengers, as in xiv. 9. Kafir in the most general
sense may be translated "Unbeliever". (14.7)
16:114 - So eat of the sustenance which Allah has provided for you lawful and good; and be
grateful for the favors of Allah if it is He whom ye serve. 2151
2151 Ingratitude for Allah's sustenance (in the literal and figurative senses) may be shown in various ways, e.g., (1) by
forgetting or refusing to acknowledge the true source of the bounty, viz., Allah, (2) by misusing or misapplying the
bounty, as by committing excesses in things lawful, or refusing to share them with others of Allah's creatures when the
need arises, or (3) by falsely ascribing to Allah any prohibitions we may set up for ourselves for special reasons or
because of our special idiosyncrasies. (16.114)
27:40 - Said one who had knowledge of the Book: "I will bring it to thee within the twinkling of an
eye!" Then when (Solomon) saw it placed firmly before him he said: "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 (a gain) for his own soul; but if any is ungrateful truly my Lord is Free of All Needs Supreme
in Honor!" 327532763277
3275 Solomon was thankful to Allah that he had men endowed with such power, and he had the throne of Bilqis transported
to his Court and transformed as he desired, without Bilqis even knowing it. (27.40)
3276 If Solomon had been ungrateful to Allah, i.e., if he had worked for his own selfish or worldly ends, he could have used
the brute strength of 'Ifrit to add to his worldly strength and glory. Instead of it he uses the higher magic of the Book,-
Of the Spirit-to transform the throne of Bilqis for her highest good, which means also the highest good of her subjects,
by the divine Light. He had the two alternatives, and he chooses the better, and he thus shows his gratitude to Allah
for the Grace He had given him. (27.40)
3277 Man's gratitude to Allah is not a thing that benefits Allah, for Allah is high above all needs: it benefits a man's own soul
and gives him higher rank in the life to come. Per contra, man's ingratitude will not detract from Allah's Glory and
Honour or the value of Allah's generous gifts to man: for Allah is supreme in honour, glory, and generosity. Karim in
Arabic involves all three significations. (27.40)
39:7 - It ye reject (Allah) truly Allah has no need of you; but He liketh not ingratitude from His
servants: if ye are grateful He is pleased with you.
76:3 - We showed him the Way: whether he be grateful or ungrateful (rests on his will). 5833
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