1

Chapter No 1

Introduction to the Topic

1.1 Introduction

Ibn Faris defines the term “ ‫ ”شكر‬as thanksgiving: praising a person with a favor

that is given to him. Isfahani defines Shukr “‫ ”شكر‬as acknowledging the blessing and

displaying it. It is the opposite of kufr, which means forgetting the blessing and hiding

it.1

Isfahani indicates that there are three means for displaying gratitude: using the

heart, using the tongue, and using the senses. The heart acknowledges the blessing, the

tongue utters words of gratitude, and the senses use the blessing for its intended purpose.2

In Quran, the word “‫ ”شكر‬comes 76 times in total. Quran has emphasized the word

Gratitude (‫ )شكر‬as it is directly linked with faith. Allah says that, if you will remember me

then I will remember you and be grateful to me.

“Then remember Me; I will remember you. Be grateful to Me, and

3
do not reject Me”

Allah further says that only those who are grateful to Him truly worship Him:

“ O you who have attained to faith! Partake of the good things which we have

provided for you as sustenance, and render thanks unto God,

4
if it is [truly] Him that you worship.”

1
Ali, Syed Ahmad, Muhammad Ahmed, Omar Khalid Bhatti, and Waqas Farooq. “Gratitude and Its
Conceptualization: An Islamic Perspective.” Journal of Religion and Health 59, no. 4 (June 8, 2019): 1740–
53. https://doi.org/10.1007/s10943-019-00850-6.
2
Al-Asphahany, al-Ragheb (d. 425 AH). 2009. Mufradat al-Faz al-Quran (Meaning of the Individual
Words of the Quran). Edited by Safwan ‘Adnan Dawoudy. 4th ed. Damascus: Dar al-Qalam.
https://ia802603.us.archive.org/25/items/FP106319/106319.pdf
3
surah al baqarah 152
4
Surah Al Baqarah 172
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Gratitude has been mentioned along with Iman. Allah has made it clear that He gains

nothing from punishing His people if they are grateful to Him and believe in Him:

“Why would God cause you to suffer [for your past sins] if you are

grateful and attain to belief - seeing that God is always

1
responsive to gratitude, all-knowing?”

Allah has divided people into two categories, the people of gratitude (shukr) and the

people of ingratitude (kufr). The thing most disliked by Him is kufr and the people of

kufr, the thing most liked by Him is gratitude and the people who express gratitude:

“Verily, we have shown him the way: [and it rests with him to prove

2
himself either grateful or ungrateful.”

The belief in the Oneness of God and gratitude are closely linked. To understand this, one

should realize that gratitude is offered to the One who bestows the blessing not for the

blessing itself nor for the means through which the blessing has been bestowed. One

should realize that blessings cannot be obtained unless God will. It is important to

emphasize the relationship between gratitude and Tawhid, however, we should also

remember that obedience to God is an integral component of Tawhid.

If someone persists in being ungrateful and disobeying his commandments, they

will be subjected to His punishment and wrath. Punishment may take different forms;

some in this world and others in the Hereafter. The punishments in this world include the

loss of blessings. Punishment may also take place in the form of giving power to enemies

over us. However, the punishment of the Hereafter is severe. Most people enjoy Allah’s

favors, but they do not thank Him. They are unmindful, heedless, and careless. Gratitude
1
Surah An Nisa :147
2
Surah Al Insan: 3
 3

means expressing thankfulness and being appreciative of life daily even when nothing

exciting happens.

This study will demonstrate how feeling grateful increases other good feelings

like vigor, inspiration, optimism, selflessness, and self-worth. Happiness and gratitude go

hand in hand. People who are grateful to Allah and His creations are kinder and less

judgmental of others. A robust and peaceful community results from the expression of

gratitude among friends, family, spouses, children, and all other groups of people.

1.2. Problem statement of research

In today's fast-paced world, everyone complains about the goods they don't have

while ignoring the blessings, and becoming ungrateful to Allah and others. This leads to

ill-being. People are reminded to be grateful for their blessings through the Quranic study

of Ash Shukr. Thus, develop a strong relation between gratitude and well-being. A

constant feeling of gratitude and positive satisfaction with all that life has to offer is a

sign of advancement in the journey towards God.

1.3. Research Questions

The following are the research questions of the study;

i. What is the meaning of“ ‫( ”ش كر‬Gratitude) in selected contemporary and

classical Tafaseer?

ii. How Faith is linked with “‫( ”شكر‬Gratitude)?

iii. What is the punishment for those who are not grateful to Allah?

iv. How gratitude is linked with the well-being of the individual?

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1.4. Objectives of research

Following are the objectives of the study;

i. To elaborate the concept of “ ‫( ”ش كر‬Gratitude) in selected contemporary and

classical Tafaseer

ii. To find out the association between gratitude and faith

iii. To describe the punishments for ungratefulness mentioned in Quran

iv. To explore the relation between gratitude and well-being

v. To determine the factors of excessive emphasis on Gratitude

1.5. Significance of Research

This research will be helpful to realize the significance of expressing gratitude

towards Allah and His creatures. A thematic study of “ ‫( ”شكر‬Gratitude) in Quran would

be useful to understand how Quran expresses “gratitude” as a component of an

individual’s well-being and makes a positive impact in the community.

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Chapter No 2

Introduction to ‫( الشكر‬Gratitude)

Gratitude, or "Al-Shukr" (‫ )الُّش ْك ر‬in Arabic, is an important concept in the Quran and is

mentioned in several Ayat. In Islamic belief, gratitude is a way of recognizing and

acknowledging the blessings and favors that Allah has bestowed upon us. It is an attitude

of thankfulness and appreciation that we should cultivate in our hearts and express

through our actions. Some of the ayat from the Quran that emphasize the importance of

gratitude are:

“If you are appreciative, I will undoubtedly expand my favoritism for you;

nevertheless, if you refuse, I will punish you severely” 1

This ayat highlights the fact that gratitude is rewarded by Allah and that those

who are grateful will be given even more blessings and favors. Whereas, those who are

ungrateful and deny Allah's favors may face punishment.

“And keep in mind what your Lord said: "If you are thankful, I will

certainly, increase you [in favor]; but if you deny, indeed, My punishment
2
is severe”

This ayat emphasizes the same point as the previous one but also reminds us that

gratitude is a commandment from Allah and that we should strive to be grateful in all

situations.

Overall, gratitude is a central concept in Islamic belief and is seen as a way to

strengthen one's faith and cultivate a sense of humility and dependence on Allah.

1
Surah Ibrahim:7
2
Surah Al Baqarah:152
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Muslims are encouraged to be thankful for both the big and small blessings in their lives

and to express their gratitude through words and actions.

In the Sunnah, Prophet Muhammad emphasized the importance of gratitude and

taught his companions to be thankful to Allah. For example:

Abu Hurairah (R.A) reported that the Prophet (S.A.W) said: "He did not thank

Allah, and Allah does not thank mankind" 1This hadith emphasizes the importance of

thanking people, as they are often the means through which Allah bestows blessings upon

us.

Anas ibn Malik (R.A) reported that the Prophet (S.A.W) said: “Whoever is not

appreciative of the people is not appreciative of Allah” 2This hadith highlights the

importance of showing gratitude towards others and recognizing the role that they play in

our lives.

Abu Hurairah (R.A) reported that the Prophet (S.A.W) said: “If a person gives

gratitude to Allah for both what they eat and drink, Allah is pleased with that person” 3

This Hadith emphasizes the importance of expressing gratitude towards Allah for

even the smallest blessings in our lives, such as food and drink. By thanking Allah for

these blessings, we show our appreciation and recognize that they come from Him. This

can help to strengthen our faith and cultivate a sense of humility and dependence on

Allah. Overall, gratitude is an important aspect of Islamic belief and is seen as a way of

strengthening one's faith and cultivating a sense of humility and dependence on Allah.

1
Sunan Abi Dawud 4811 - General Behavior (Kitab Al-Adab) - Sunnah.com - Sayings and Teachings of
Prophet Muhammad (‫)صلى هللا عليه و سلم‬,” n.d.
2
Sunan At-Tirmidhi Vol. 4, Book 1, Hadith 1955
3
Sahih Muslim Book 35, Hadith 6592
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Muslims are encouraged to be thankful for all the blessings in their lives and to express

their gratitude towards Allah and others through words and actions.

In the Quran, the word gratitude or thanks is mentioned in various forms and

connotations, including "Shukr" (‫)ُش ْك ًر ا‬, "Al-Shukr" ( ‫)الُّش ْك ُر‬, "Ash-Shukr" (‫)الُّش ْك ر‬, "Ash-

Shakirin" ( ‫)الَّشاِكِر يَن‬, and "Shakiran" (‫)َشاِكًر ا‬. Here are some examples:

"And keep in mind what your Lord said: "If you are thankful, I will certainly

increase you [in favor]; but if you deny, indeed, my punishment is severe” 1

In this ayat, the word "Shukr" is used, and Allah promises to increase His favor

upon those who are grateful.

"Abraham was a [complete] leader who devotedly obeyed Allah, tended towards truth,

and was not among those who equated other people with Allah. [He was]

appreciative of His kindness. He was selected by Allah and led

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down a straight path”

In this ayat, the word "Shakiran" is used to describe Prophet Ibrahim (Abraham),

emphasizing his gratitude towards Allah for His favors.

“If you've thanked Him and had faith in Him, why should Allah punish you?

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And Allah is always All-Knowing and All-Appreciative (of good)”

In this ayat, the word "Shakiran" is used to describe that Allah is appreciative. He

appreciates those who are grateful.

1
Surah Ibrahim:7
2
Surah Nahl:120
3
Surah An-Nisa:147
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In conclusion, gratitude (Al-Shukr) is an important concept in Islamic belief and

is mentioned in several Ayat of the Quran. It is an attitude of thankfulness and

appreciation towards Allah for the blessings and favors bestowed upon us. Gratitude is

rewarded by Allah, and those who cultivate it will be given even more blessings and

favors. It is a way to strengthen one's faith and cultivate a sense of humility and

dependence on Allah. Muslims are encouraged to express their gratitude through both

words and actions and to be thankful for both the big and small blessings in their lives.

2.1. Meaning of ‫( الشكر‬Gratitude)

In Arabic, "‫( "الش كر‬pronounced as "ash-shukr") refers to "gratitude" or

"thankfulness." This concept holds significant importance in both Islamic teachings and

general ethics. In the Islamic context, gratitude is a virtue highly emphasized in the

Quran. Muslims are encouraged to be thankful to Allah (God) for His blessings and

provisions. The concept of gratitude is intertwined with the belief that all good things

come from Allah, and acknowledging His blessings through gratitude is an essential

aspect of faith. Several verses in the Quran highlight the importance of gratitude. For

example, in Surah Ibrahim it is mentioned:

“And [remember] when your Lord said: "If you are thankless (i.e., unbelievers), verily

My punishment is severe. If you accept faith and worship, I will give you more of My

blessings”1

In various other verses, believers are reminded to express gratitude for the

blessings they have received.

1
Surah Ibrahim:7
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a. Literal Meaning of ‫الشكر‬

The literal meaning of the word "‫ "الش كر‬means “to thank, express or show

gratitude or show appreciation to, be thankful or grateful”. 1 The word (ash-shukr) in

Arabic means gratitude or thanks. In Islamic literature, it is often used to refer to showing

appreciation to Allah, the Creator, for His blessings and favors. Ibn Faris defines the term

“‫ ”شكر‬as thanksgiving: praising a person with a favor that is given to him. Isfahani

defines Shukr “‫ ”شكر‬as acknowledging the blessing and displaying it. It is the opposite of

kufr, which means forgetting the blessing and hiding it.2

b. Technical Meaning of ‫الشكر‬

According to Isfahani, there are three ways to express gratitude: with the heart,

the words, and the senses. The tongue expresses words of appreciation, the heart

recognizes the blessing, and the senses put the blessing to use for what it was intended

for.3

Imam Al-Ghazali, in his book "Ihya Ulum al-Din," defines gratitude as follows:

"Gratitude is the heart's recognition of Allah's grace and bounty, and its acknowledgment

of those blessings through praise and submission. You should be aware that one of the

positive stages for those who follow a religious path is gratitude. Gratitude can be

expressed in three stages: knowledge, condition, and action. Knowledge is the foundation

from which conditions emerge and from which conditions action emerges. Knowing that

fortune originates with the Fortune-giver is knowledge. The state of happiness that results

1
Baʻlabakkī Munīr, in Al Mawrid: Arabic-English Dictionary (Beirut, Lebanon: Dar El-Ilm Lil-Malayen,
1992).
2
Ahmad.Ali,Muhammad Ahmed, Omar Khalid Bhatti, and Waqas Farooq. "Gratitude and its
conceptualization: An Islamic perspective." Journal of religion and health 59,( 4 ),2020, 1740-
1753.
3
Mahmoud Haddara and Ingrid Mattson. "Gratitude in Islam." 2021,4
 10

from receiving that good fortune is known as a condition or state of mind. Action that

maintains a connection with the mind, mouth, and limbs of the body."1

Ibn al Qayyim said that "The stages of love, exaltation, and glorification are

united in the station of awe. The station of gratitude is the highest and loftiest of all the

stations of faith because it encompasses all of them. It is higher than contentment,

contains patience within it but not the other way around, and also includes reliance, oft-

returning, love, meekness, humility, fear, and hope. All of these stations fall under its

purview, and a person cannot be categorized as having it unless all of them are present in

them. Because of this, faith consists of two parts: thanksgiving and patience.2

So, Isfahani elucidates three forms of expressing gratitude: heart, words, and

senses. Verbal appreciation, heartfelt recognition, and practical utilization constitute these

facets. Imam Al-Ghazali's "Ihya Ulum al-Din" defines gratitude as the heart's

acknowledgment of Allah's grace, manifesting through praise and submission.

Gratefulness evolves through knowledge, condition, and action—rooted in understanding

blessings as from the Bestower. Happiness arising from fortune denotes the state of mind,

while love and purposeful action ensue. Ibn al Qayyim unites love, exaltation, and

glorification in awe, while gratitude emerges as the loftiest of faith's stages,

encompassing all. It surpasses contentment, encompassing patience, reliance, love,

humility, and more. Gratitude amalgamates these, composing faith's essence. Faith rests

on thanksgiving and patience, intertwining recognition of blessings and serene

acceptance. Gratitude becomes the pinnacle of faith, integrating virtues that define

spiritual wholeness.

1
Abū Ḥāmid Muḥammad Al- Ghazālī and Fazlul-Karim Al-Haj, “Ihya Ulum-Id-Din” (New Delhi:
Islamic Book Services, 1996),4,78.
2
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Gratitude is the quality of being thankful and appreciative of the good things in one's life.

It is a feeling of heartfelt appreciation for what one has received, whether it is a material

possession, an act of kindness, or an opportunity.

According to the Exalted, the grateful are the fewest among the slaves because

appreciation contains patience and all faith.

“And few of my servants sincerely show their gratitude” 1

Ibn Qayyim in his book "Al-Wabil Al-Sayyib," explains that gratitude is a means of

increasing blessings: "Gratitude is the key to receiving more blessings from Allah. The

more grateful a person is, the more Allah will bestow upon them."2

Before we discuss the term shukr, a word needs to be said here about the choice

of ‘gratitude’ or ‘thankfulness’ as the most suitable translation into English. In this, the

scholars are not unanimous. We have chosen ‘thankfulness’ because, in our opinion, it

conveys the aura of reverence and worship more consistently than does

‘gratitude’.Ghazali's discussion of thankfulness is similar to that of patience, in that he

places the concept squarely within the Quranic, traditional arguments. However, Ghazali

does link this virtue with two other concepts: remembrance (dhikr) and blessing. As

Islamic teaching understands forgetfulness rather than rebellion as the basic defect in

man’s nature, remembrance becomes the antidote. Many of the passages in the section of

the book dealing with thankfulness include elements of warning, caution, and

admonishment against the forgetfulness of thankfulness. Then as Ghazali develops his

thoughts on thankfulness, he explains how it functions and he begins to relate it to the

1
Surah As-Saba:14
2
Bakr, Ibn Qayyim al-Jawzīyah, Muḥammad ibn Abī, M. A. Fitzgerald, and Y. Slitine, Ibn Qayyim Al-
Jawzīya on the Invocation of God: Al-Wabil Al-Sayyib (Cambridge: Islamic Texts, 1999).
 12

affirmation of the unit}’ of God (tawhid). These are both accomplished by receiving a

blessing from God and lead to ‘knowledge by unveiling’ (ilm al-mukashafa).

Finally, Ghazali closes the Book of Patience and Thankfulness by bringing

together the two virtues, patience and thankfulness, about the experience of trials (bala’).

The believer must bear them patiently and yet be thankful he has received them because

they can potentially cause moral and spiritual growth.1

Ibn Qaiyyam's talk about someone who is grateful is comparable to the discussion

of someone who uses various drugs to treat their illness. "You have overstepped your

bounds, accorded importance to something that is not deserving of it, and placed the

means—that which must be sought for purposes other than its own—before that which

must be desired for its own sake," the proponents of the idea that gratitude takes

precedence over patience said. You have ranked the best work before the best work, and

the perfect job before the most perfect work. Even though Allah links gratitude with His

memory in this mention both of which are the purpose of creation and the command and

both of which are served by patience, which is a means to them you have not understood
2
gratitude's right or given it its correct degree and both of them are served by patience

which is a means to them.”

Allah the Almighty says:

“So do remember Me and I will also remember you. Be thankful to Me and

do not reject faith”3

1
al- Ġazzālī Abū-Ḥāmid Muḥammad Ibn-Muḥammad and Henry T. Littlejohn, Al-Ghazālī on Patience and
Thankfulness: Kitāb Al-Sabr Waʹl-Shukr, Book XXXII of the Revival of the Religious Sciences, Iḥyāʹ
ʹulūm Al-Dīn (Cambridge: Islamic Texts Society, 2016).
2
The command here represents all the commands of Allah. The saying that gratitude and remembrance of
Allah are the goal of command and the Creation may mean that when creatures obey Allah’s commands
they consequently remember Him and show gratitude to Him. (Translator).
3
Al-Baqarah:152
 13

As long as His servants maintain their gratitude and belief, Allah (Glory be to

Him) declares that He has no interest in torturing them. He claims:

“What benefit does your punishment serve Allah if you are thankful and believe?” 1

In this verse, Allah is addressing believers and essentially posing a rhetorical

question. The verse challenges the idea that Allah would have any benefit or need for

punishing believers if they are grateful and have faith. Allah emphasizes the importance

of gratitude and belief in avoiding negative consequences. The verse implies that if

people are thankful for the blessings they have received and believe in Allah's wisdom

and mercy, then there would be no reason for Allah to punish them. Allah does not

benefit by punishing humans; rather, it is a reminder that punishment is a consequence of

actions that go against gratitude and faith. By asking this question, the verse draws

attention to the fundamental principles of faith, gratitude, and divine knowledge. It

encourages believers to recognize the correlation between their actions, attitudes, and

their outcomes, both in this life and the Hereafter. The verse highlights that Allah is fully

aware of all things, and His wisdom is beyond human comprehension.

Overall, this verse underscores the importance of gratitude and belief as pathways

to avoiding negative consequences and aligning with Allah's will. In other words, if you

achieve the purpose for which you were formed, thankfulness and belief are a

representation of that. What does Allah stand to gain by punishing you? In addition,

Allah (Glory be to Him) declares that those who are appreciative have the advantage of

gaining His favor among His fellow servants; He says:

1
Surah An-Nisa':147
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“We put some of them to the test by asking others if they were the ones Allah had chosen

from among us. Doesn't Allah know those who are grateful the best?” 2

The context of this verse pertains to the dynamics among different groups of

people and how they react when some are given specific blessings or favors. Allah

describes a situation where He tests some individuals by comparing them with others

who have received certain blessings. The test is essential to see how they respond to the

differences in blessings that Allah has bestowed upon them. The verse is saying that

some people when they see others receiving certain blessings, might question why those

particular individuals were favored by Allah. They might ask whether those people are

truly deserving of Allah's favor, implying a sense of jealousy or questioning the fairness

of Allah's distribution of blessings.

However, Allah then poses a rhetorical question in response to these thoughts:

"Doth not Allah know best those who are grateful?" This question is a reminder that

Allah is fully aware of the hearts and intentions of His creation. Allah knows who is truly

grateful for the blessings they have received and who is not. Allah's knowledge is

complete and perfect, encompassing the innermost feelings and thoughts of individuals.

The verse emphasizes that Allah's decisions are based on His divine wisdom and

knowledge. Allah knows the sincerity of people's gratitude, and His distribution of

blessings is just and purposeful. The test lies in how people respond to these differences

in blessings – whether with gratitude, contentment, and humility, or with jealousy,

resentment, and questioning. Overall, this verse highlights the importance of trust in

Allah's wisdom and fairness. It reminds believers that Allah knows the true nature of their

hearts, and His blessings are distributed according to His divine plan. The test is not in
2
Surah Al-An'am: 53
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the differences in blessings themselves, but in how individuals react to them with

gratitude and faith.

2.2. Words Used for Gratitude in Quran

In the Quran, there are several different connotations used for gratitude,

including:

Shukr (‫)ُش ْك ر‬: This is the most commonly used word for gratitude in the Quran. It is

derived from the Arabic root word "sh-k-r," which means to acknowledge, recognize, or

praise. In the Quran, shukr is used to refer to the act of expressing gratitude to Allah for

His blessings. For example:

“And keep in mind what your Lord said: "If you are thankful, I will certainly increase

you [in favor]; but if you deny, indeed, My punishment is severe” 1

The verse is a reminder that Allah is the source of all blessings and favors, and it

is through gratitude that one acknowledges and recognizes these blessings. When

individuals express gratitude to Allah for His favors, it reflects their awareness of His

benevolence and their humility in receiving His gifts. This acknowledgment doesn't just

involve saying "thank you" but rather understanding that the blessings come from Allah

and being sincerely appreciative of them. Allah's promise in this verse is that if people are

genuinely grateful, He will increase them in favor. This increase can manifest in various

ways, including more blessings, increased spiritual well-being, and a sense of

contentment. Gratitude, then, becomes a cycle of recognition, acknowledgment, and an

increase in blessings from Allah.

On the other hand, the verse also highlights the consequences of denial or ingratitude. If

individuals choose to deny Allah's favors or fail to express gratitude, they are turning
1
Surah Ibrahim :7
 16

away from the opportunity to grow spiritually and receive even more blessings. In this

context, "My punishment is severe" is a reminder that denial of Allah's favors can lead to

spiritual and worldly consequences.

In essence, this verse encapsulates the profound connection between recognizing

Allah's blessings and expressing gratitude. It emphasizes that through gratitude, believers

not only acknowledge Allah's grace but also open themselves up to further blessings and

closeness to Him. It also serves as a warning against denying or disregarding Allah's

favors, as this attitude can lead to negative consequences.

Hamd (‫)َح ْم د‬: This word is also commonly used in the Quran to refer to gratitude,

and is often translated as “praise” or “thanks.” Hamd is derived from the Arabic root

word “h-m-d,” which means to praise, extol, or laud. In the Quran, and is often used in

conjunction with shukr to emphasize the importance of expressing gratitude to Allah. For

example:

“Ismael and Isaac were given to me in my old age, praise be to Allah.

Indeed, my Lord is the One who hears prayers” 1

In this verse, the Prophet Ibrahim (Abraham) is expressing his profound gratitude to

Allah for the blessings of his sons, Ishmael and Isaac, despite his old age. By saying

"Praise be to Allah," Ibrahim is acknowledging and extolling Allah's grace. He

recognizes that the gift of children, particularly in his advanced years, is a manifestation

of Allah's mercy and benevolence. Ibrahim's statement not only demonstrates his deep

appreciation for the blessings but also his humility in recognizing Allah's role as the

Bestower of all blessings. He attributes the blessings directly to Allah's will and

1
Surah Ibrahim:39
 17

benevolence. The inclusion of "Indeed, my Lord is the Hearer of supplication" highlights

Ibrahim's belief that his prayers were answered by Allah's divine intervention.

The combination of "hamd" and "shukr" (praise and gratitude) underscores the

holistic nature of expressing gratitude in Islam. "Hamd" encompasses praising and

acknowledging Allah's attributes, while "shukr" involves recognizing and appreciating

His specific blessings. Together, they form a comprehensive way of showing gratitude to

Allah for His favors, both general and specific.

2.3. Difference between ‫ الحمد‬and ‫الشكر‬

In Arabic, both "‫( "الحم د‬al-hamd) and "‫( "الش كر‬al-shukr) are used to express

gratitude or thankfulness. However, there is a subtle difference between the two.

a. "‫( "الحم د‬al-hamd) is an expression of praise and gratitude to Allah or God,

acknowledging His greatness and the blessings He has bestowed upon us. It is

often used in Islamic prayers and in everyday conversations to express gratitude

for things that we have been given or experiences that we have had. The

perfection of the person it is directed at, as well as His favors, are the causes of

Hamd. Hamd is, therefore, a component of Shukr if it results from a favor.

Regarding Shukr, it has only one motivation, which is the person it is intended to

benefit.

b. On the other hand, "‫( "الشكر‬al-shukr) is more precise and pertains to expressing

gratitude for something someone has done for us or provided for us. It is

frequently used in social settings to express gratitude for thoughtful gestures,

presents, or favors. Shukr involves the limbs, tongue, and heart. And it doesn't

happen until in response to a favor or blessing. As a result, it has a more particular

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cause than Hamd and a more universal expression than Hamd. Consequently, they

vary in both the underlying reason and the manner in which they are presented.1

Therefore, while both "‫ "الحمد‬and "‫ "الشكر‬are expressions of gratitude, "‫ "الحمد‬is

more general and focuses on acknowledging the blessings and generosity of Allah or

God, while "‫ "الشكر‬is more specific and refers to expressing thanks to individuals for their

actions or gifts.

Hamd is expressed with the tongue only. As for Shukr, then it is expressed in

three ways;

 The tongue,

 The heart and

 The limbs

2.4. Relationship of Gratitude and Human Well Being

The Latin word ‘gratia’, which means grace, graciousness, or gratitude, is the

source of the term gratitude. Gratitude is a state of being thankful or a sense of being

appreciative for a gift.2 Gratitude is a pleasant emotion that is connected to other good

feelings like pride, happiness, and hope. Gratitude serves a variety of practical purposes

in human life.3 As an affective characteristic, gratitude denotes a propensity towards

particular emotional states. The threshold for the occurrence of specific emotional states

is determined by this tendency. People who rate thankfulness highly as an affective

attribute tend to have lower thresholds, or higher levels, of positive effects including joy,

vigor, and hope. Gratitude serves a variety of practical purposes in human life. As an

1
Al-Imam Ibn 'Uthaymeen, “The Difference between Shukr and Hamd,” https://subulassalaam.com
(subulassalaam.com, June 21, 2021), https://subulassalaam.com/articles/article.cfm?article_id=292.
2
Collins concise dictionary and thesaurus, 2000. U. K: Harper Collins Publishers
3
Walker, L.J. and R.C. Pitts, 1998. Naturalistic conceptions of moral maturity. Developmental Psychology,
34: 403-419
 19

affective characteristic, gratitude denotes a propensity towards particular emotional

states. The threshold for the occurrence of specific emotional states is determined by this

tendency. People who rate thankfulness highly as an affective attribute tend to have lower

thresholds, or higher levels, of positive effects including joy, vigor, and hope.

Additionally, these people have either low or high thresholds for negative emotions

including bitterness, sadness, and jealousy. An attribution-dependent state that arises

from a two-step cognitive process is the cognitive component of thankfulness:1

a. Acknowledging the benefits of thankfulness

b. Realizing that these beneficial results have an outside cause

Gratitude is shown as a virtue in the moral context of gratitude. Virtues are character

qualities that a person requires to thrive or lead a fulfilling life. A sense of emotional debt

to another person is a part of the emotional side of appreciation.2

A person's cognitive and affective assessments of his or her life are referred to as

subjective well-being (SWB). Both cognitive assessments of life satisfaction and

affective assessments of moods and emotions are included in these evaluations. By

Diener, subjective well-being (happy) is the result of a mix of positive affect (when

negative affect is absent) and overall life satisfaction. 3 While life satisfaction, pleasant

effects, and unpleasant effects are all related, each one must be examined separately to

get a full understanding of overall subjective well-being. 4 An evaluation of one's life

expressed as affect or emotion is referred to as the SWB's affective component. It has

1
Clore, G.L., A. Ortony and M.A. Foss, 1987. The psychological foundations of the affective lexicon n.
Journal of Personality and Social Psychology, 53: 751-766.
2
Snyder, C.R. and S.J. Lopez, 2002. Handbook of positive psychology. U.S.A: Oxford University Press.
A.B., 2006. On gratitude. Social Justice Research, 19(2): 254-276.
3
Diener, E., 2000. Subjective well-being: The science of happiness and a proposal for a national index.
American Psychologist, 55(1): 34-43.
4
Lucas, R.E., E. Diener and E. Suh, 1996. Discriminant validity of well-being measures. Journal of
Personality and Social Psychology, 71: 616-628.
 20

been discovered that the independent aspects of general positive and negative affectivity

influence subjective well-being. The degree of elation and attentiveness is reflected in

positive affect (PA). strong PA refers to a condition of strong vigor, complete focus, and

enjoyable participation. A low PA is characterized by melancholy and sluggishness. High

Negative Affect (NA), on the other hand, refers to a range of negative mood states like

wrath, disdain, disgust, shame, fear, and jitteriness as well as subjective distress and

unappealing involvement. Low NA promotes tranquility and peace. 'Life satisfaction' is

another name for the cognitive component of SWB. It describes how a person evaluates

their life in the form of cognitions using their own particular set of standards. Happiness

and the affective aspects of positive functioning are enhanced by life satisfaction. "A

global assessment of a person's quality of life according to his own chosen criteria," is

how life satisfaction is described.1

Gratitude has unmistakably been connected to subjective well-being, whether it is

a state or a characteristic emotion. Indeed, those who are content tend to be appreciative.

Furthermore, expressing appreciation tends to amplify the positive emotions we already

experience as a result of receiving a gift or experiencing other such acts of kindness. It's

as though we can't enjoy ourselves unless we give thanks or praise to the cause of our

delight. Consequently, it appears to be psychologically advantageous to build on pleasant

experiences by digesting them after the fact. Indeed, being able to recognize and

appreciate the good things in life makes for more meaningful experiences.2

Patients with gratitude demonstrated advantages in good effect and life

satisfaction not just in their own self-reports but also in the reports of important
1
Diener, E., RA. Emmons, RJ. Larsen and S. Griffin, 1985. The satisfaction with life scale. Journal of
Personality Assessment, 49: 71-75.
2
Emmons, R. A. (2004). The psychology of gratitude: An introduction. In R. A. Emmons & M. E.
McCullough (Eds.), The psychology of gratitude (pp. 3−18). New York: Oxford University Press.
 21

individuals. These findings back up the idea that feeling grateful has a causal impact on

one's subjective well-being, although it's unclear if younger people would have the same

impact.1 On our mental, emotional, and physical health, gratitude can have a profoundly

good effect. Islam views thankfulness as having a strong foundation in the Quran and the

teachings of the Prophet Muhammad (peace be upon him). The Quran promises, for

instance, "If you are grateful, I will surely increase you (in favor).2

In a more concrete sense, research has shown that being grateful can have a

variety of positive effects on our lives, including strengthened bonds with others, an

increase in happy feelings, and better physical health. The following are some of the key

ways that being grateful might improve our health:

a. Improved Mood:

Gratitude expression heightens joyful, upbeat, and happy feelings.

b. Improved Resilience:

It has been discovered that cultivating appreciation increases one's capacity to deal with

challenging circumstances.

c. Improved Physical Health:

Research shows that feeling grateful encourages healthy habits like getting enough sleep

and exercising frequently as well as lowering stress levels.

d. Greater Life Satisfaction and quality of Life:

Gratitude enables us to focus on our strengths rather than our flaws or failings and helps

us appreciate what we have.

1
Emmons, R. A., & McCullough, M. E. (2003). Counting blessings versus burdens: An experimental
investigation of gratitude and subjective well-being in daily life. Journal of Personality and Social
Psychology, 84, 377−389.
2
Surah Ibrahim: 7
 22

e. Recognitions free us from poisonous emotions:

When someone expresses thanks for seemingly insignificant things, they are released

from the bonds of toxicity.

We can start to create an attitude of gratitude for the blessings we have been given

in life by comprehending the significance of expressing gratitude from an Islamic

perspective and realizing its many advantages for our mental, emotional, and physical

health.1

1
About the Authors, Joshua Brown and Joel Wong. “How Gratitude Changes You and Your Brain.”
Greater Good. Accessed March 1, 2023.
https://greatergood.berkeley.edu/article/item/how_gratitude_changes_you_and_your_brain.
 23

Chapter no 3

Quranic concept of Gratitude

In Islamic beliefs, gratitude is seen as a crucial virtue. It is strongly emphasized

throughout the Quran in diverse contexts and to varying degrees. A method to

acknowledge Allah's favor is to express gratitude. The necessity of recognizing and

appreciating the bounties Allah has placed upon us is underscored by the profound and

persistent theme of appreciation that runs throughout the sacred text, the Quran. The

Arabic word "shukr", which goes beyond simple words to include a comprehensive

attitude and conduct that expresses the awareness of divine kindness, bestows this

concept. The Quran illustrates gratitude as encompassing all of existence, not only

financial goods or evident blessings. It is a condition of the heart, mind, and soul that

demands acknowledgment. This viewpoint fosters humility by reminding believers that

all they have is a gift of Allah's kindness and grace. The Quranic emphasis on

appreciation is best exemplified by Surah Ibrahim, who claims that blessings grow as a

result of being grateful. This exposes the spiritual principle of divine reciprocity that

thankfulness embodies—the interaction between the human heart and divine favor. By

cultivating a connection with Allah that is based on love and appreciation, gratitude

becomes a tool for getting closer to him. The Quran also uses the word "hamd", which

means praise and is frequently used in conjunction with the word "shukr." This broadens

the scope of thankfulness and encourages believers to praise Allah's traits and qualities in

addition to thanking Him for His blessings. Thus, gratitude transforms into a
 24

comprehensive manifestation of surrender, recognizing the Creator's wisdom in all

spheres of life.

The Prophet Muhammad's unwavering thankfulness despite difficulties and Prophet

Ibrahim's expression of gratitude for his sons in Surah Ibrahim verse 39 serve as

examples of the Quranic paradigm of gratitude. The birds, the mountains, and the

Prophets Dawud (David) and Sulayman (Solomon) expressing their gratitude to Allah are

examples of this quality in the natural world. In the end, gratitude is a transformative

mindset rather than merely an emotion or an act. It fosters tranquility and an acceptance

of Allah's sovereignty while combating haughtiness and ingratitude.

Paradise is depicted in the Quran as a reward for appreciation, confirming its

enormous importance in the Hereafter. The perspective of appreciation presented in the

Quran transcends the mundane and embraces all facets of life, not simply material

possessions. This nuanced feeling acknowledges that every heartbeat, breath, and The

Arabic word "shukr" encapsulates the idea that stride is a gift from God. By reminding

believers of their dependence on Allah's boundless goodness and generosity, this

profound revelation promotes humility.

The concept of thankfulness is expanded in the Quran to include the natural

world, including birds, mountains, and the Prophets Dawud and Sulayman. This portrayal

underlines how gratitude is a feeling that is shared by all of creation and is inextricably

connected to it. In addition to being the core and soul of Islam, gratitude is the secret to

bringing success, abundance, and other positive traits into one's life. We can claim that

the most significant facets of Islam are gratitude and shukr. Muslims should always be

grateful to Almighty Allah for everything. He is the only one who created this planet, and
 25

He is also The Most Merciful to all of His people. If we express gratitude to him, it

indicates that we are believers; otherwise, we are unbelievers. We learned from the verses

of the Holy Qur'an that practicing gratitude in Islam is a route to better prosperity and

that gratitude is fundamental to Islamic character. The most important point is that we

should be thankful for being Muslims and members of the Ummah of the Prophet (SAW)

and for everything else, including our health, riches, breath, family, and friends. Allah

appreciates people who give thanks to Him for everything they have.

The road to loving Allah is gratitude (shukr). The only defense of shukr against

unbelief is shukr. It serves as a remedy for melancholy and consumerism as well as an

inspiration for doing better the next day. Giving someone a sincere "thank you" and

"gratitude" is essentially returning the favor and praising them for their goodness and

thoughtfulness towards us. Almighty Allah is the kindest Person, so we should always be

grateful to Him for everything.

In conclusion, the Quranic concept of gratitude transcends a simple "thank you."

It encompasses acknowledgment, praise, humility, and action. By embracing gratitude,

believers enrich their faith, cultivate positivity, and align themselves with Allah's divine

purpose, fostering a harmonious relationship with both their Creator and the world

around them.

3.1. Ways to express Gratitude

Expressing gratitude in Islam encompasses verbal expressions, acts of worship,

reflection on Allah's blessings, using blessings in obedience, helping others, and constant

remembrance of Allah. Muslims show gratitude by uttering phrases like "Alhamdulillah,"

"JazakAllah Khair," and "Barakallahu feeh" to express thanks to Allah and others. They
 26

demonstrate gratitude through regular prayer, fasting during Ramadan, and giving charity

to the less fortunate. Reflecting on Allah's blessings in creation, health, sustenance, and

family strengthens gratitude. Using Allah's blessings in acts of obedience, such as

supporting charitable causes and fulfilling family rights, is another expression of

gratitude. Muslims show gratitude by helping and being kind to others, acknowledging

that gratitude to people is gratitude to Allah. Throughout the day, Muslims engage in

remembrance of Allah, reciting phrases like "Alhamdulillah" and "SubhanAllah,"

expressing gratitude and recognizing Allah's greatness. Being thankful to others is a part

of being thankful to God. The social functioning of the community is greatly aided by

expressing thanks to others. People will work harder if they believe that their efforts are

valued. Thanksgiving will strengthen relationships between individuals and foster love

and empathy across society. Let's examine some of the methods to show thanks.

In the literature, a few topographies for Shukr that satisfy the demand for creating

a comprehensive scale are theoretically examined from an Islamic perspective. Ibn-e-

Arbi highlighted the significance of Shukr in his many philosophical analogies, equating

it to various levels one might reach by exerting greater effort to demonstrate appreciation

toward God.1 Similarly, Ibn-Qayyim has narrated various stages to get closer to Allah by

praising Him and being thankful even in the tragic and remorseful events. Besides having

insights from these renowned scholars, Al-Ghazali categorized Shukr more

comprehensively and elaborately.2 He classified Shukr into three distinct and different

categories:

a. Shukr Bi’l-Qalb (Gratitude Expressed by Inner Feelings)

1
Aff, A. E. (1939). The mystical philosophy of Muhyid Dín-IbnulArabí. Ashraf Press.
2
Al-Ghazālī, A. (2011). Kitāb al-sabr waʹl-shukr/Al-Ghazzālī on patience and thankfulness. HT Littlejohn
Trans.. Cambridge: Islamic Texts Society
 27

b. Shukr Bi’l-lisan (Gratitude Expressed by the Tongue)

c. Shukr Bi’l-Badan Wa’l-Arkan (Gratitude Expressed by Body and Limbs)

a. Shukr Bi’l-Qalb

Shukr bi'l-qalb, according to Al-Ghazali, is a method of cultivating an attitude of

thankfulness. That is to say, a Muslim should feel indebted to Allah and show Him

gratitude for all of his blessings. The idea of such thanks is emphasized in the Holy

Quran clearly and frequently as Allah stresses the value of a submissive heart;

“But only the one who approaches Allah with a pure heart”1

The best hearts are those that are gentle in nature, and every word of truth and knowledge

has a lasting effect on them, according to scholars who see this verse from the Holy

Quran as a gratuitous act from Allah.2

b. Shukr Bi’l-lisan

Al-Ghazali continues his classification of Shukr by explaining the second stage of

thankfulness, which involves thanking Allah and His creation with one's mouth. The

Holy Quran also provided abundant backing for the notion, as the verse relates;

“Prophet Solomon (peace be upon him) then prayed, "My Lord, help me to be thankful

for Your favor that You have shown to me and to my parents, and help me to act in a way

that You will find acceptable." And please accept me into the ranks of Your good slaves

out of Your mercy”3

1
Surah Shu’araa 89
2
Shaf, M. M. (1969). Maa’riful Quran. Karachi: Darul-uloom.
3
Surah Naml 20
 28

The verse itself is a command from Allah to glorify and praise Him, an action that

expresses thanksgiving and debt. Allah explicitly commands Muslims to show gratitude

to Him in another verse;

“So keep Me in mind; keep you in mind. Also, thank My and do not reject My”1

The ayat from the Holy Quran given above makes a compelling case for every Muslim to

offer Shukr to Allah, the creator of the universe and everything in it. In his book of

Tafseer (explain of Quranic translations), Moududi makes assumptions about the creation

of humans and divides them into two groups: the grateful and the ungrateful. His claim is

supported by the following verse directly from the Quran:

“Whether he chooses to be appreciative or ungrateful depends on his will,

but we showed him (the man) the way”2

This form of Shukr emphasizes that every Muslim to exhibit gratitude by expressing

words of thankfulness to everyone who serves him directly or indirectly irrespective of

organizational or personal context.3

c. Shukr Bi’l-Badan Wa’l-Arkan

Each type of Shukr has as its foundation Al-Ghazali's argument that one should

devote oneself entirely to Allah's way. Al-Ghazali argued that thankfulness is a stage in

which the heart plays a crucial part, which is transmitted through the tongue and

transformed into deeds. By doing what his master (Allah) favors and refraining from

what He disapproves, a Muslim expresses thanks in the third and final category of Shukr.

1
Surah Al-Baqarah 152
2
Surah Al-Insan 03
3
Moududi, M. A. (1972). Tafhim-ul-Quran. Lahore: Tarjuman-ul-Quran.
 29

Many Islamic scholars hold that acting with gratitude entails making 'Ibadah'

(supplications), carrying this category of Shukr to the witness of the Quran. 1

To complement this argument, one of the Ayat from the Holy Quran says it all;

“Worship Allah and count yourself among the grateful”2

Whenever Allah mentions belief in Quran, He usually mentions good deeds right

after it. For example,

“However, individuals who accept and uphold moral principles are the

companions of Paradise and will spend all of eternity there”3

By obeying Allah with your activities, you can express your gratitude to Him by

practicing "gratitude of the limbs." Your ability to carry out His instructions shows that

you have gratitude in both your heart and mouth.

The Prophet of Allah used to bow down (sujûd) and thank Allah whenever he

received good news. The Prophet (PBUH) entered the mosque, stood facing the qiblah,

then fell to his knees and stayed in sujûd for a considerable amount of time, according to

a narration by Abdu'r-Rahmân ibn 'Awf (R.A). O Messenger of Allah, you bowed down

for so long that we believed Allah had snatched your soul, I replied to him. Jibrîl came to

me with wonderful news, the man continued. He said, "Allâh says, 'Whoever sends

blessings on you, I will send sixty blessings on him in return, and whoever salutes you, I

will salute him in return,' so I prostrated myself and gave thanks to Allâh.'" Narrated by

(Ahmad) Sa'îd ibn Mansûr that Ka'b ibn Mâlik (R.A) also fell to the ground when the

1
Al-Ghazālī, A. (2011). Kitāb al-sabr waʹl-shukr/Al-Ghazzālī on patience and thankfulness. HT Littlejohn
Trans.. Cambridge: Islamic Texts Society
2
Surah Al-Zumar 66
3
Surah Al Baqarah:82
 30

Prophet (SAAS) informed him that Allâh had pardoned him, just as Abû Bakr (R.A) did

when he learned that Musaylimah had been murdered.1

3.2. Rewards of Expressing Gratitude

a. Safety from the Hellfire

One of the traits of unbelievers is ingratitude. Allah employs the same term for

unbelief and ungratefulness.2

“Also, keep in mind what your Lord said: "If you are grateful, I will certainly

increase you [in favor]; but if you deny, My punishment is severe” 3

b. Huge reward from Allah

Allah said in the Quran several times:

“In this way, we reward the grateful.”4

In the Quran's sacred verses, wisdom flows like a stream, "Grateful hearts," Allah

assures, fulfill a cherished dream. "Thus do we reward," His promise echoes clearly and

true for gratitude is a pathway to blessings that accrue. With grace, Allah will bless those

who are thankful remain their devotion and appreciation of a heavenly terrain. In words

and deeds, the grateful shall surely find a divine recompense in their spirits intertwined.

Like patient fasters, a grateful eater's prize rewards are bestowed from the heavens as the

soul likewise flies. In gratitude embrace a symphony of divine grace a dance of blessings

and love in every time and space.

1
Ibid.
2
“Ways of Expressing Gratitude, from the Quran and Sunnah,” accessed February 26, 2023,
https://understandquran.com/ways-expressing-gratitude-quran-sunnah/.
3
Surah Ibrahim:7
4
Surah Al Qamar:35
 31

c. Feeling of Happiness and Contentment

Expressing appreciation is one of the most potent methods to achieve pleasure,

according to research in positive psychology. It makes sense since being thankful causes

you to concentrate on your life's positive elements rather than its flaws, which naturally

makes you happy and content.

d. Increase in blessings

Allah promised in Surah Ibrahim1 that He will grow us if we are thankful. He

didn't specify what He will specifically enhance us in since His blessings are endless.

Therefore, if you just ate some delectable ice cream and say, "Allahu akbar," He will

either send you more ice cream or something much better, like taqwa. 2 Islam strongly

emphasizes gratitude toward Allah by the cause of all blessings coming from Allah.

Quran reminds us about blessings for thanksgiving to Allah, Allah said:

"Remember that God is the one who created the heavens and the earth, who

sends water down from the sky to cause [all kinds of] fruits to grow for your sustenance,

who has made ships obey you to sail through the sea at His command, and who has made

rivers obey [His laws] to be useful to you" 3

When a Muslim experiences blessing he will express his thanks to Allah, The

Prophet (PBUH) once remarked that Allah is delighted with His slave if both his eating

and drinking are accompanied by thanksgiving to Him. Muslims believe everything is

from blessings of Allah, whether good or bad it has a reason by God, so Muslims are

always thankful to Allah. "The condition of a believer is a wonder; it is all good," the

1
Ibrahim: 7
2
Ibid.
3
Surah Ibrahim :32
 32

prophet declared. Only a believer finds this scenario enjoyable. He gains by thanking

Allah when he receives good fortune.1

e. Gratitude to human beings

Islam also encourages gratitude towards human beings, it is viewed as a virtue of

a man. But modern psychology deals only with gratitude to man.

Usamah reported that the prophet said:

“Whoever does good and says to them, "May Allah reward you," has done everything in
2
his power to praise them”

Muslims express their gratitude through their words that Jazakumullahu

Khair(may Allah reward you), which means giving thanks to Allah and whoever good is

done at the same time and motivates him more such behaviors.3

3.3. Worship is a form of gratitude

Allah explained in the Quran, that the only people who truly worship Him are

those who Give Gratitude to him, Muslims being grateful to god through worship.

Worship practicing is compulsory in Islam, Allah said: O you who believe! Eat of the

good things that we have provided for you. And be grateful to Allah; if it is him you

worship.4 The heart of Islam is that believe of those seeking mental peace must develop

patience and trust in Allah through worship.5

According to Islam, gratitude to Allah is part of obedience, and, ingratitude same

as disobedience Allah said:

“Then think of Me, and I'll think of you. Be thankful to Me, and

1
Ibid.
2
:Jami` at-Tirmidhi 2035, Vol. 4, Book 1, Hadith 2035
3
Ibid.
4
Surah Al-Baqarah :172
5
ibid
 33

do not turn away from Me” 1

If one is ungrateful to Allah he will be away from Islam and become disobedient.

The word for Gratitude in Arab is "shukr" and the word for ingratitude is "kufr". The

rejection of Allah and his religion is ingratitude. Quran all wise differentiates between

gratitude and ingratitude as truth and falsehood; it shows that ingratitude is denial and

negation. Showing Gratitude is part of Muslim's daily life, most of the time Muslims

express their thanks to god in a day. When waking up and sleep praise Allah, praising

five times through prayers, eating food or drinking water, and when feel Happy.2

3.4. Reward for being grateful

Being grateful is a reward-worthy act. It leads to eternal success. This success is

not limited to material gains rather it also enhances spiritual well-being and benefits in

the hereafter.

“We reward the one who gives thanks by following us as a favor” 3

The relationship between thankfulness and reward is consistent with Islam's emphasis on

gratitude. Similar to what Syed Qutub has said, Hazarat Lot's (A.S.) narrative highlights

the benefits of gratitude. His followers rejected the message of Allah, and as a result,

they received a harsh punishment. Clay stones are used to represent their punishment in

verse 51:33. In an act of mercy and as a reward for their faith in and thankfulness to God,

only Lot's family, except his wife, were saved: "Thus do we reward the thankful." They

are to be blessed despite a severe disaster, according to this saying. Thus, the tale is given

from both perspectives: the doubters.4

1
Surah Al baqarah:152
2
Ibid.
3
Surah Al-Qamar:35
4
Fi zilal ul Quran,Al-qamar,v-35, see also Tafseer al mazhari,pg-128,qamar-35, Zia ul quran, vol 5, surah
qamar-35,pg 59, Tafsir Ibn kathir, volum 9 Page 162
 34

Similar are the views of Ibn Kathir the reward of being grateful is greater that

even Allah saved grateful people from the severe punishment He afflicted on the nation

of Hazrat Lut (A.S). The phrase "Thus do we reward the thankful" in this context

highlights the contrast between the punishment meted out to disbelievers and the reward

given to those who are thankful. It is evident that God preserved Lot's family, except his

wife, as God's mercy for their faithfulness and gratitude. The connection between

gratitude and rewards emphasized in this verse highlights gratitude as a mean of

protection and rewards from Allah. Allah further says,

“In the name of Allah, we have just fed you. We request neither a payment

nor your appreciation”1

In this passage, the act of feeding others is described as being solely for the sake

of seeking Allah's Countenance (divine pleasure or approval). The essence of this

message lies in performing selfless acts of kindness and generosity without any

expectation of material rewards or gratitude from those being helped. It emphasizes the

idea of doing good deeds purely for the sake of pleasing a higher purpose or being, rather

than seeking recognition or reciprocity from people.

The act of feeding others is done with the sole intention of seeking Allah's

Countenance, meaning seeking His pleasure and approval. It reflects a profound sense of

gratitude towards Allah for the blessings of provision and sustenance. Similarly, Syed

Qutub while commenting on this verse mentioned that there will be recompense that will

be bestowed to those who willingly do out onerous tasks, who dread the dark, gloomy

day, who are kind and generous, feeding others despite their own need, and who simply

1
Al-Insan:9
 35

seek God's pleasure, hoping to receive no return from others. As the surah explains it, we

discover that it is a recompense of safety, delight, and unbounded pleasure.2

While discussing the deeds of the righteous people Ibn Kathir discussed that being

grateful is one of the significant deeds. He mentioned the altruistic behavior of the

righteous people towards others and while helping others they don’t expect any rewards

or thanks in return.

The verses talk about the reward for those who provide selfless services to

others without expecting anything in return either any rewards not gratitude from others,

the only purpose of feeding the needy is to attain rewards from Allah and Allah’s

pleasure. It emphasizes the importance of selflessness, charity, and obedience to Allah.

This reward is not just materialistic but also encompasses security, happiness, and

enjoyment. The verse highlights that those who perform acts of kindness and generosity

seek no reward or thanks from the recipients. This attitude aligns with the essence of

gratitude in Islam. Gratitude is not dependent on receiving gratitude in return or

expecting worldly rewards. It is an intrinsic virtue that stems from a sincere appreciation

of Allah's blessings and is expressed selflessly, solely for the sake of pleasing Allah.

Ultimately, these interpretations reinforce the idea that acts of charity and obedience to

Allah lead to spiritual rewards, which are far more valuable than material gains. This

notion aligns with the essence of gratitude subtly. Gratitude is the quality of being

thankful and appreciative for the blessings, kindness, and assistance one receives from

others, as well as from a higher power. In the context of the passage, the individuals

2
Fi zilal ul quran, Al insan,v-9, see also Tafseer al mazhari,pg-16-,Al-insan-9, Zia ul quran,vol-5,pg
445,Al.insan-9, Ibn Kathir, volm 10, p.288
 36

offering assistance are demonstrating their gratitude towards their Creator by selflessly

serving and helping others without expecting anything in return.

It is further said:

“Muhammad (SAW) is merely a Messenger, and many others have come and gone

before him. Will you leave him to perish or be slain, and then return (as unbelievers)?

The least harm will be done to Allah by someone who retreats, and Allah will reward

those who are appreciative”1

The verse highlights the Prophet Muhammad's (SAW) role as a Messenger and

the inevitability of mortality. It reminds believers not to falter in faith upon his passing.

Just as gratitude is a form of devotion, those who remain steadfast will not harm Allah,

and He promises rewards for the grateful. This verse intertwines the concept of faith,

mortality, and gratitude, illustrating the importance of unwavering devotion and

thankfulness to Allah.

Amidst the annals of the Battle of Uhud, a tale of valor and retreat unfolds. The

Prophet, with foresight keen, positioned a brigade upon the mount's commanding peak.

Armed with bows and arrows, they formed the rearguard, a shield against treachery from

the rear. Yet, as victory's taste danced upon the breeze, the hearts of some faltered, their

devotion tested. In defiance of the Prophet's decree, they abandoned their posts, the

mountain's sentinel. With the sun's descent, a sinister twist unfurled – an enemy battalion,

silent as shadows, encircled like vipers poised to strike. And so, the Muslims, ensnared in

their moment of triumph, found peril from the unguarded rear. In the sacred script of the

Qur’ān, this chapter is etched, a parable woven into the tapestry of faith. "Muĥammad is

only a messenger," the revelation resonates, a reminder echoing through time's corridors.
1
Al-Imran:144
 37

Preceding him, a lineage of messengers, bearing celestial truths, have tread the path of

mortality. Like stars that fade and rekindle in the celestial expanse, Muhammad (pbuh)

too shall traverse that inevitable horizon. A foundational truth obscured amidst the

tumultuous fog of human uncertainty. A beacon of guidance, the message surpasses the

temporal, outliving the heralds who carry its flame. Generations ebb and flow, yet the

message endures, its essence a river of wisdom nourishing the thirsty souls of posterity.

In reverence, the believers remain tethered to the Almighty, the divine originator,

beseeching His grace and guidance. "God will reward those who are grateful to Him," the

decree resonates, a testament to the abundance bestowed upon His servants. The code of

life, a radiant gift, a symphony of purpose, harmony, and joy, ignites the fire of gratitude

within their hearts.

symphony of eternal happiness, their gratitude an eternal bond that transcends the

horizons of existence.1 Sanaullah Panipati and Ibn Kathir give the interpretation

Karam Shah al-Azhari in his tafseer zia ul quran gave a similar interpretation. He

said In the Battle of Uhud when Khalid found the tour empty, he attacked the Muslims

from behind. This sudden attack caused panic. Ibn Qamiyyah stoned the Holy Prophet

(S.A.W) and seriously injured him, so the rumor spread that the Holy Prophet had been

martyred. Abi should ask for peace from Abu Sufyan for us. Some hypocrites started this

propaganda that if there was no Muhammad Ali, peace and blessings be upon him, how

could they be martyred? Come back to your first religion, but some such warriors

remained firm even in this difficult time. Hazrat Anas bin Faqsar had been challenging us

and let us also sacrifice our heads for the purpose for which our master died. What is the

1
Fi zilal ul quran, al-imran verse 144-v 2 pg 194, see also Tafseer mazhari,pg-254,Imran-144, Tasfeer Ibn
kathri, vol 2, page 280, zia ul quran vol 1 page 281 verse 144 al Imran.
 38

pleasure of living after the Prophet? If the Messenger of Allah was martyred, then what

happened to his Lord, he is alive. By saying this, he attacked the infidels. And they drank

the cup of martyrdom while fighting. The duration of the Holy Prophet's stay in this

world is fixed. When he leaves the mortal world and passes away to Rafiq Ali, then will

you leave his religion. And will stop fighting for the sake of Islam. If you do that, you

will take the loss yourself. The religion of Allah Ta'ala will not be harmed by your

attitude. From this verse, some people have tried to prove the death of Hazrat Isa (A.S)

because the Qur'an says that all the messengers before him have died, therefore even

Jesus (A.S) is not alive. But their argument would have been proved if the words of the

verse were like this. Qud mataat min qiblah al-rasul means all the messengers who were

before he died. Although the words of the Qur'an are qud khalt min qiblah al rasul and

khala ikhlo mean to be separated and not to die. A verse has just been passed in which the

hypocrites are mentioned, and waza khalwa al-Alaikum al-Naamal. In this, khalwa does

not mean that when they die, but when they are separated, they cut their fingers in anger.

May God save us from such distortion of the clear meaning of the clear words of the

Qur'an. A grateful servant who recognized the value of Islam appreciated it, and gave his

life for it in return for this immense blessing.1

The verse mentioned refers to a historical incident during the Battle of Uhud, in

which the Muslims faced a surprise attack from behind, causing confusion and panic. The

message conveyed through this verse highlights the fundamental principles of life and

death and the enduring nature of Divine guidance. The Prophet Muhammad (S.A.W) is a

messenger who, like all other messengers before him, will eventually pass away.

However, the message he conveyed will continue to guide generations to come. Gratitude
1
Zia ul quran,vol-1,pg-280,Al-imran-144
 39

towards God's guidance is emphasized, as it leads to happiness in this life and the

hereafter. The steadfastness of some warriors during the Battle of Uhud is also praised.

The verse's wording does not support the argument that Jesus (A.S) has already died, as

some have suggested. Overall, the verse serves as a reminder to remain steadfast in one's

faith, even in the face of adversity, and to be grateful for the guidance of God.

“And nobody can pass away unless Allah permits it and does so within a

predetermined time frame. Whoever seeks recompense in this life, We shall grant

it to him; likewise, whoever seeks a reward in the Hereafter, We shall grant

it to him. And We will honor those who are grateful” 1

Therefore, every human spirit fulfills its purpose throughout the appropriate

period. Nobody passes away before their time. Nobody's appointed time may be delayed

by fear or the desire to live a longer life. Contrarily, courage and adventure do not shorten

one's life. while this concept takes root in the hearts of the believers, they simply stop

considering death while they go about carrying out their religious obligations and

fulfilling their responsibilities. This is the reason that people have observed throughout

history that individuals who believe in God are free from the desire to extend their time

on earth and the fear of what lies in the future. They simply trust God while they

diligently and confidently perform their tasks. 2 Sanaullah Panipati in his tafseer al

Mazhari gives a similar interpretation.3

Karam Shah al-Azhari in his tafseer zia ul quran gave a similar interpretation.

That is a certain day of death. Life cannot be increased by cowardice and life cannot be

decreased by bravery, so what is the gain of stealing life from Jihad?4

1
Al-Imran:145
2
Fi zilal ul quran, surah Imran,v-145
3
Tafseer mazhari,pg-255,Imran-145
4
Zia ul quran,vol-1,pg-281,Al-imran-145
 40

Commenting on the phrase “We shall reward the grateful” Ibn Kathir mentioned

that Allah will reward and bestow His mercy in both worlds according to the degree of

gratefulness and good deeds.1

According to Islamic belief, every human being has an appointed time for their

death, and no amount of fear or desire to live longer can alter that. The faithful are

encouraged to live their lives with courage and adventure, fulfilling their responsibilities

and religious duties without being encumbered by thoughts of death. This trust in God's

plan and acceptance of the inevitability of death allows them to live a life of gratitude and

appreciation for the gift of life. The faithful who elevate themselves above the standard of

animals and show gratitude to God will be rewarded in the hereafter. This interpretation

of the concept of appointed time and the role of courage and faith in accepting death is

shared by various Islamic scholars, including Sanaullah Panipati and Karam Shah al-

Azhari. Ultimately, the message is one of faith, resilience, and acceptance of the natural

cycle of life and death.

That is (the Paradise), wherein Allah provides joy to His servants who believe (in the “

Oneness of Allah, Islamic Monotheism) and perform good acts. Say (O Muhammad

SAW): All I ask in return is for you to be kind to me because of our shared kindred. And

We will multiply his good deed in proportion to it for anybody who performs a good act.

Allah is, in fact, always forgiving and always ready to acknowledge the good works of
2
”people who obey Him

1
Tafsir Ibn kathir , vol 2 , p.284.
2
Ash-Shura:23
 41

The overall impression is one of joy and ecstasy. They will get "whatever they

wish from their Lord" in the "flowering meadows of the gardens of paradise" where those

believers are currently located. His blessings are indeed great and without end. So, this is

the wonderful news that God tells His faithful followers. The pleasant news confirms the

earlier prediction of forthcoming good things by being ready and immediate. Every clan

of the Quraysh tribe was friendly to the Prophet. He was therefore anxious that they

follow his advice because it would be to their eternal profit. His love for them as his

relatives served as his driving force behind whatever he did. The man pondered whether

this was adequate compensation for his efforts. Therefore, this is the interpretation that

came to me whenever I heard this Qur'anic phrase about the Prophet's reward being

nothing more than an act of kindness he shows to his kin.1

"Hasna" refers to the Messenger of Allah and the companionship of your family

and ties. There will be no objection to this sentence. The reason why Allah increases

good deeds is because the result of following the example of the Messengers is that the

love of the Messenger of Allah increases and the love of the Messenger increases the love

of God. The Sufi scholars say that a Sufi first attains the status of Fani al-Sheikh, then

Fani al-Rasul, and finally Faqillah. Fana means such intense love that at the time of the

memory of the beloved, one does not recognize oneself or anyone else except the beloved

to erase the mark.2

The holy life the of Holy Prophet (PBUH) had only one goal, that the servants of

Allah, who have gone far away from their Lord due to various misguidances, should

come closer. Enlighten your heart and eyes with the light of guidance after meeting the

1
Fi zilal ul quran, shura,v-23
2
Al-mazhari,page 220,shuara,v-17,vol-10
 42

darkness of disbelief and shirk. This was the sign of the Holy Prophet's dedication to

achieve this goal that he was engaged in it day and night. If they were angry, the Holy

Prophet would smile, if they insulted the Holy Prophet, he would pray, he would see

bright miracles, and if they insisted on staying away from disbelief even in the verses of

the Holy Mission, clouds of grief and sorrow would come home on the heart of the Holy

Prophet. He used to pray to Allah Almighty throughout the night for his forgiveness and

guidance. It is being said that the mind does good deeds, we increase the beauty and

charm of its actions from our side. Whatever deficiency remains despite his efforts, We

fill it with Our grace. He was also told that for one good deed, he is rewarded with at

least ten good deeds and there is a limit to more. As much as his house in the world and

in his door will increase, his reward will increase.1

Ibn Kathir mentioned that the word “ sharkur” means that Allah Almighty will

increase and multiply the reward of good deeds.2

According to Islamic belief, every human being has an appointed time for their

death, and no amount of fear or desire to live longer can alter that. The faithful are

encouraged to live their lives with courage and adventure, fulfilling their responsibilities

and religious duties without being encumbered by thoughts of death. This trust in God's

plan and acceptance of the inevitability of death allows them to live a life of gratitude and

appreciation for the gift of life. The faithful who elevate themselves above the standard of

animals and show gratitude to God will be rewarded in the hereafter. This interpretation

of the concept of appointed time and the role of courage and faith in accepting death is

shared by various Islamic scholars, including Sanaullah Panipati and Karam Shah al-

1
Zia ul quran,vol-4,surah shura-23,pg 378
2
Ibn kathir, vol 8,p.586
 43

Azhari. Ultimately, the message is one of faith, resilience, and acceptance of the natural

cycle of life and death.

“If you provide a generous loan to Allah (i.e., spend money for Allah's Cause), He will

multiply it for you and pardon you. And Allah is Most Willing to Recognize,

Reward, and Be Forgiving”1

Blessed be the name of the great and benevolent God! He creates man, His

servant, and then provides him with everything of his needs. He then asks him for a loan

against some of the excess resources he has. He forbears when His servant is not as

appreciative of Him as he ought to be while repaying this loan in multiples, thanking His

servant. God therefore teaches us how to overcome our flaws and limitations and how to

strive for the sublime while remaining within the bounds of our capabilities. By the

limitations of his nature and abilities, man will always aspire to realize this ideal since

God has infused him with His spirit. Consequently, There will always be the sublime for

man to aspire to. He could try to get up. stride after open step so that he can encounter

God and present what He enjoys and finds pleasing.2

While explaining this verse Sanaullah Panipati in his tafseer al Mazhari said that

in this verse giving a loan to Allah means giving a loan to his creation by giving in the

way of Allah. It further means to give in the way of Allah more heartedly, without any

pomp, and to get famous; it must be purely for Allah. Allah will give reward to that

person as he will.3

A person who spends his wealth on the religion of Allah with sincerity and

happiness will be the responsibility of Allah Ta'ala and He will give it many times over.

1
At-Taghaban:17
2
Fi zilal ul quran,taghaban,v-17
3
Al-mazhari,page 335,thaghanan,v-17
 44

The ten of one, nay seven hundred nay more. Apart from this, his sins will also be

forgiven.1

Ibn Kathir discussed that The word shakur means Allah almighty gives abundant

rewards in return for a thing that is little. He stressed that it is Allah’s attribute that he

multiply the rewards of those who continuously strive for the cause of Allah.2

The generosity and greatness of God are beyond measure, as He is the one who

creates and provides for his servants. He asks us to give in His way, not because He

needs it, but to teach us how to rise above our shortcomings and aspire to the sublime.

Giving in the way of Allah with sincerity and happiness is like giving a loan to Him, and

He repays it in multiples and forgives our sins. The act of giving should be done purely

for the sake of Allah, without any show or desire for fame. Those who spend their wealth

on the religion of Allah will be rewarded many times over, as Allah will take

responsibility for their affairs. Aspire to be like Him within the scope of your nature and

ability, and present to Him what He likes and what earns His pleasure. Let us strive to

give generously in His way, with sincerity and humility, and trust in His bounty and

forgiveness.

“And whomever believes (in the Oneness of Allah Islamic Monotheism) and strives for

the Hereafter with the required effort (i.e. perform good deeds of obedience to Allah),

then those are the ones whose striving shall be praised, thanked, and

rewarded (by Allah)” 3

Anyone who wants the abundant reward of the hereafter must work hard to

achieve their objective. He should carry out the obligations God places on him.

1
Zia ul quran,pg 269,vol-5,taghaban-17
2
Ibn Kathir, vol 10,p.31
3
Al-Isra:19
 45

Additionally, he needs religion since it underpins his search for the afterlife. Faith is not

something that individuals come to by wishful thinking; rather, it is a notion that is firmly

held as a belief and amply supported by deeds. No one is deprived of the healthy joys of

this life by seeking the afterlife. It only widens our view of the world. So, finding

happiness and pleasure is not the main objective. To the extent that one does not become

enraptured or subjugated by it, there is no wrong in pursuing pleasure. a way of life solely

wants the joys of this life appropriate for worms, reptiles, insects, cattle, and wild

animals. The only life that is appropriate for a man who has received God's honor is one

that seeks the rewards of the hereafter. God is the one who formed and constructed man,

instilling a secret in his spirit that inspires him to reach for the stars even when his feet

are firmly planted on the ground. Allah Ta'ala increases the benefits of a single act. 1 Ibn

Kathir in his tafsir gave a similar interpretation and said that Allah Almighty increases

the rewards of a single deed. 2

And he who seeks the Hereafter and will strive for the Hereafter in a state of honesty.

Making a proper effort for the hereafter refers to the observance of commands and

prohibitions. It is not enough to just wish or to try to achieve closeness by thinking about

closeness according to the carved sources of your mind (rather, the same effort should be

made for the Hereafter if one believes and seeks the Hereafter). It also means pure faith

in which there is no mix of denial or suspicion of polytheism. This effort of other people

will be popular. To be grateful means to be grateful to Allah and to be rewarded. The

meaning of gratitude from Allah is to give the reward of obedience.3

1
Fi zilal ul quran, isra,v-19
2
Ibn Kathir, vol 5, p. 600
3
Al mazhari,pg-37,vol 7,surah isra-19
 46

In pursuit of the rewards of the hereafter, one must strive diligently and fulfill the

duties required by God. Faith is the foundation of this pursuit and must be firmly held

and acted upon. Pleasure and enjoyment are not the ultimate goals, but can be sought

without becoming enslaved by them. A life that seeks only worldly pleasures is fitting for

animals, while man is created with a higher purpose in mind. Striving for the hereafter

involves obeying God's commands and avoiding what is forbidden. This effort must be

based on pure faith without any hint of denial or suspicion of polytheism. Gratitude to

God means obeying Him and seeking His reward. Ultimately, those who seek the

hereafter in honesty will be rewarded by God according to His will.

“I will bring it to you within the twinkling of an eye!" exclaimed one who knew the

Scripture. Afterward, [Sulaiman (Solomon)] declared:

"This is by the Grace of my Lord to test me whether I am grateful or ungrateful!"

when he saw it placed before him. And whoever is sincerely appreciative does it for his

or her benefit; conversely, whoever is unappreciative is just sorry for himself or herself.

Certainly! My Lord is Rich, Full of Grace, and Abundant” 1

The fact that God met Solomon's prayers in such a miraculous way left Solomon

in awe of the glory of God. Such elegance, in his opinion, was a significant personal

challenge for him. He would need to be extremely vigilant and the assistance of God to

successfully complete such a test. He needed to acknowledge God's favors and show

sincere gratitude for them. It goes without saying that God did not require anyone's

gratitude, but those who do so do so for their benefit since it ensures that they will

continue to receive favors from God. Solomon would have a higher chance of passing the

exam in this method. Those who are ungrateful should be aware that God has no use for
1
An-Naml:40
 47

them. He is incredibly kind, doing favors without asking for anything in return or

acknowledgment.1

Allah Almighty bestowed bounty to test the people, whether they will be grateful

or ungrateful. Ibn Kathir commented that worldly bounties are a source of trial for the

people. Those who are grateful will be greatly rewarded and those who are ungrateful
2
they have their punishment with their lord. By thanking Allah, you are not doing him

any favor, while you are opening the door of more blessings for yourself, and if you are

ungrateful, the chain of further blessings will be cut off, but you will also wash your

hands of the first rewards. Allah is strict and generous. If someone is a grateful servant of

Him, then more will be given to him, because He is rich, His treasures are full and He is

generous. His hand is generous. One thing that still needs to be researched is who was the

person who in a lifetime pushed the royal throne of Aqis from Sheba to Bait-ul-Maqdis

from a distance of fifteen hundred miles. Also, that throne will not be lying somewhere in

the courtyard, instead, it will be kept in one of the most secure places of Qasr Shahi and

special guards will be arranged for its protection. Regarding this, someone has taken the

name of Hazrat Khizr, someone of Gabriel, and someone of Asif bin Barkhia. This last

saying is more famous, but the Qur'an did not mention him by name while introducing

him with his attribute Bani.

“And He is the one who has ordered the night and the day so that anyone who

want to remember or express their thanks can do so can do so” 3

The word "constellations," as used here, most likely relates to the placements of

the planets and their large orbits. Their mention contrasts with the contempt implied in

1
An-Naml:40,vol-13,page-16
2
Ibn Kathir , Vol.7, p.324-325.
3
Al-Furqan:62
 48

the question posed by the unbelievers: "Who is the Most Merciful?" Even in their

seeming and actual majesty, these constellations are merely a small portion of what He

created. The sun is positioned in these and is referred to as "a lamp" since it illuminates

both our world and other planets. And among them is a moon that sheds light and exudes

a serene aura. No plant, animal, or human life could have evolved on our planet if God

hadn't designed the day and night to follow each other in this manner. planet. In fact,

altering the day and night cycle would make living impossible.1

The alteration of day and night is a sign for those who possess understanding. Ibn

Kathir while commenting on the verses said: He caused the day supersede the night to

mark the time of worship for his servants. so whoever misses an act of worship at night

can offer it in the day and vice versa. Here the word ‘shakuran’ is used in terms of

gratitude in the form of worship.2

This masterpiece of nature is useful only for those people who want to accept

truth have passion for its practice and are willing to thank Allah for His blessings.

3.5. Punishment for ungrateful

“And keep in mind when your Lord said: If you are thankful (by adopting Faith and

worshipping none other but Allah), I will grant you more (of My Blessings), but if you

are unthankful (i.e., unbelievers), surely! My penalty is severe, in fact" 3

Here, it would be wise to take a moment to consider the wonderful reality that

grateful people receive more gifts from God, while those who are unthankful will suffer

harsh retribution. Since it is a promise from God, and God always keeps His promises,

1
Al-furqaan;62,vol;12,page-338
2
Ibn kathir, vol 7, p.195.
3
Ibrahim:7
 49

we are first comforted. It has to happen. We don't need to travel very far to observe it in

action and look for its physical sources. The practice of following proper standards in

daily life is demonstrated by expressing thanks for a blessing. In accordance with sound

human nature, showing gratitude for a blessing is the appropriate response. A person who

praises God for His benefits also keeps an eye on Him when it comes to making decisions

to utilize these benefits. He exhibits no conceit and never makes improper or ill use of

God's favor. Both characteristics enhance the purity of the human spirit and inspire it to

do more positive action that fosters the expansion and growth of such gifts. As a result,

being appreciative also cultivates others' goodwill, which makes them more willing to

lend a hand. As a result, relationships within the community are strengthened, which has

an impact on the community as a whole. With security, its richness rises. Regardless of

whether he is aware of the causes, a believer can find comfort in God's promise. He is

aware that God's promises are always fulfilled. 1He knows that God’s promise always

comes true. Similar is the interpretation given by Ibn Kathir.2

The meaning of both tazin and azan is knowledge, which means warned, or

informed. The truth of the army is that you should acknowledge the reward of your

master and then not spend this reward on disobeying your master. Arifs say that

thanksgiving is the chain of previous rewards and gratitude is the catch of rewards. I am

Because success is also your new blessing. In response to this, Allah Ta'ala said: Ya Ba

Dawud Alayn Shakuni, Dawood peace be upon him, when you brought up this fact, now

you have thanked me.

1
Ibrahim-7,vol-10,page-203
2
Ibn kathir , vol 5, p.313
 50

“And on the Day of Resurrection, what do people who fabricate lies against Allah think?

Do they believe they will be pardoned and given the benefit of the doubt? The Fire of

Hell will be their permanent place of punishment, not at all. Allah does indeed provide

mankind a lot, yet the majority of people are not appreciative”1

All individuals who have lied to God are mentioned in this passage. What do such

individuals believe their fate to be on the Day of Judgment? Even the most obstinate and

hardened of atheists would be put to the test by this query. God constantly provides for

people abundantly. He has provided the wherewithal for man's material nourishment on

earth and across the cosmos. He has also endowed man with the knowledge of its origins

and the natural rules that govern those sources, as well as the ability to understand how to

enhance the diversity of its shapes and forms via analysis and synthesis. God, in fact, is

the source of everything in the cosmos, including all human skill and potential.

Additionally, His gift is exemplified through the way we should live. He has died, giving

humans direction and a solution to whatever that may be troubling their hearts and minds.

However, the majority of people do not express thankfulness for God's abundance. They

deviate from His code and attribute partners to Him instead. They fail to use what God

has revealed as a remedy for whatever issues their hearts may be experiencing, which

causes them grief and sorrow.2

Ibn Kathir mentioned the same interpretation while saying that none can make

things lawful which are made unlawful by Allah and vice versa. Disbelievers made things

unlawful and some lawful according to their suitability. They did these actions when they

1
Yunus:60
2
Yunus 60,vol-9, page-90
 51

set laws for themselves. This shows the ungrateful behavior of people towards the

blessings of Allah. And highlight ungratefulness as the characteristic of disbelievers.1

Allah Ta'ala has opened the means of rewards and favors to His servants.

Providing all the essentials for their survival and growth in their offer. Then the light and

light of light and the lightening of the path of guidance from the messengers and India,

these are all His favors. If we disobey, He accepts repentance. We do not remember to

thank His blessings as Christ, yet His blessings continue, His blessings are uncountable,

but very few people are attracted to thanking this gracious and merciful.

“If you have thanked Allah and have placed your faith in Him, why should He punish

you? And Allah is Always All-Graceful (to good), All-Wise”

2

Indeed, I do! What would God do if people didn't believe and were thankful for their

punishment? Only ingratitude and unbelief deserve punishment. Additionally, it serves as

a warning so that people would pay attention, embrace the religion, and express their

thankfulness. There is no urge to punish or torture somebody or to show off one's might

or authority. Our hearts are profoundly affected by God's reaction to our thanks. It is

common knowledge that while God is grateful, He is also delighted with His servant, and

His satisfaction manifests itself in a generous recompense. But it is incredibly uplifting to

hear that God, in all of His magnificence, is grateful to His slaves. If God, the Creator,

and Initiator, shows His people unending favors and blessings, If God is thankful for His

servants' faith, righteousness, and appreciation while He does not need any of those

things, then what attitude should they have toward God's creation? What should God's

created beings, upon whom He has showered immense favors, do in return if God
1
Ibn Kathir, Vol 4, p.624.
2
An-Nisa:147
 52

Himself is thankful? This is a very creative touch. Our souls shake in reaction and are

bashful when we hear it.1

Ibn Kathir mentioned that Allah almighty does not punish those who thank Him

for his blessings. Those who are grateful to Him will be rewarded. Allah appreciated

those who appreciate Him. He will grant Him a great reward.2

If you take the right path and refrain from misguidance, then why will Allah

punish you and Allah knows that whatever punishment is ready for you. A person who

does a good deed with good intentions Allah will accept it with his grace to him nothing

is hidden. He is all-knowing.

“Allah will not penalize you for your unintentional oaths, but He will punish you for your

intentional oaths; as atonement for an intentional oath, feed 10 Masakin (poor people),

on a par with how much you would spend to feed and clothe your own family, or buy

them a slave. However, if someone can't afford it, they should fast for three days. When

you have taken an oath, that serves as your atonement. Additionally, do not swear

frequently and guard your oaths. In order for you to be grateful, Allah makes His Ayat

(proofs, evidence, verses, lessons, signs, revelations, etc.) obvious to you”3

A person may only atone for their broken pledge by fasting if they are unable to

fulfill the conditions of one of the aforementioned methods of atonement. Again,

academics have differing opinions on whether or not these three days must be

consecutive. In our article, we don't aim to debate or assess these divergent points of

view. Anyone who wants to learn more about them can do so by consulting the fiqh texts

that go into great depth. The fundamental goal of the atonement, which is to provide

1
An-nisa 147,vol-3,page-304
2
Ibn kathir, vol 2, p. 623-624.
3
Al-Maidah:89
 53

correct value to the failed contract and accord adequate respect to oaths, which are

promises or kinds of contracts that God has ordered to be, is universally acknowledged

by academics. honored. Therefore, if any of us takes an oath and later learns that it would

be preferable from an Islamic perspective to do something else, he violates his promise

and atones for it. The same holds if he swears to anything for which he is not authorized,

such as to forbid or approve of a certain action. He violates the oath in this instance and

makes amends. Furthermore, it is claimed that Allah has made everything plain for

people to express gratitude for his benefits. A similar interpretation is given by Ibn kathir.1

For breaking this oath you will have to pay expiation. There are three types of

expiation. (1) Feed ten men (2) or clothe them with clothes that cover most of their

bodies by killing them with cloaks and cloths or cloaks and cloths (3) or by freeing

slaves. And if these three cases. And if he does not have power over any one of these

three, then he should fast for three days. That is, do not mix your mouth so that you lift it

and break it. And be forced to break them. Granted permission to enjoy pure and lawful

pleasures, gave mercy, and explained an easy method of expiation in case of breaking an

oath. In addition to these, there is an unbroken chain of outward and inward rewards and

favors of Allah, for which it is obligatory upon us to express our gratitude.

3.6. Reasons to be grateful to Allah

“Then He formed him appropriately, breathed the soul (which Allah had created for that

individual) into him, and He gave you hearing (ears), sight (eyes), and hearts. Little is

the gratitude you express” 2

1
Ibn kathir, vol. 3,p.251-253.
2
32:9
 54

Man was created by God, who also infused him with His spirit. This is the only way to

account for this amazing occurrence. That biological creature is transformed into a

human person with hearing, sight, and knowledge by the breath of the divine spirit, which

also sets it apart from all other biological beings. Any other justification for this amazing

event that makes us ponder is insufficient. Despite all of this, individuals frequently lack

gratitude.1

“Allah is the One who has allowed ships to travel through the sea at His command so

that you may seek after His bounty and express gratitude to Him”2

It is obvious that God intended water to come in a variety of forms. We also need to be

clear that there is a specific reason for such variation. Since we use water for a variety of

functions, we are aware of certain parts of the logic behind supplying sweet, drinkable

water. It is necessary for life. What about the other kind of water that makes up the seas

and oceans, which is bitter and salty? Ships navigate rivers and oceans while taking

advantage of the traits and attributes that God has bestowed on every species. Ships float

and move due to the water's density and the materials used in their construction. Wind is

yet another element. To create this beneficial situation, additional pressures, such as

electric and steam energy. God subjects everyone to man's will.

“Why don't you express thanks to Allah if We could make it salty and undrinkable

if We so desired?" 3

Ships navigate rivers and oceans while taking advantage of the traits and attributes that

God has bestowed on every species. Ships float and move due to the water's density and

the materials used in their construction. Wind is yet another element. To create this

1
Fi zilal ul Quran ,32:9,pg-367,vol 13
2
Al-Jhathiya: 12
3
Al waqia: 70
 55

beneficial state, additional forces, such as electric and steam power, may be applied. God

subjects everyone to man's will.

“Say that He is the one who gave you ears, eyes, and hearts as well as

formed you. You say a little thank you”1

The reality that God created man exerts great pressure on the human intellect. It makes an

affirmation that is difficult to challenge. In the universe in which he lives, man is the

highest and finest species that he is aware of. Humanity is the creature with the highest

level of knowledge and the widest range of skills. It is not the man who made himself.

Therefore, whatever created him must have been greater, nobler, capable, and intelligent

than he is. Man must inevitably accept this reality because it is forced upon him by his

very nature. It would be both unworthy and pointless to keep attempting to deny it. This

fact is mentioned in the surah to serve as a reminder of the methods of learning that God

has provided has given man the ability to "Say: It is He who has brought you into being,

and given you hearing, sight, and hearts." The answer to how man is given such

enormous favors and blessings is "Yet you seldom are thankful."

“A good land's vegetation grows (easily) with the Lord's permission, whereas

a bad land only produces a small amount of vegetation slowly. So, for a

people of thanksgiving, we explain the Ayat (proofs, evidence, verses,

lessons, signs, revelations, etc.) in numerous ways” 2

In the Qur'an and the Hadith, a good heart is frequently compared to a good country and

good soil, whereas an evil heart is compared to a poor land and soil. Because seeds may

grow and produce fruit in both the soil and the heart. The heart is the location where

1
Al-Mulk (Dominion) 67:23
2
Al-A'raf (The Heights) 7:58
 56

thoughts and feelings are transformed into deeds that have real life-changing effects. It

also serves as the location for replies and responses. On the other side, the land supports

plants that produce fruits with a variety of colors, forms, and flavors. Only a good heart

may be the source of gratitude, which denotes a cordial welcome and a kind response.

God's insights are explained to people who are appreciative and who accept wise advice

wisely because They are the ones who gain from these disclosures and follow their

instructions to spread their advantages to everyone.

"Oh, Lord! For them to perform As-Salat (Iqamat-as-Salat), I have forced some of my

descendants to live in an uncultivated valley near Your Sacred House (the Ka'bah in

Makkah). Fill some men's hearts with love for them, and (O Allah), grant them fruits so

that they may give thanks”1

Abraham continues his prayer by mentioning that he relocated some of his descendants to

a desolate region near God's Sacred House where there was no farming, as well as the

work they were relocated there to do. Therefore, this is the duty for which they have

traveled and for which they must put up with a life of destitution and uncultivated land.

Here, the writing is delicate and shows sympathy and love. The Sacred House and its

neighbors in that desolate region are described as receiving hearts that have wings and

descend from the sky. With the propensity of loving hearts, its gentleness balances the

difficulty of a desolate area. As a result, the rationale for relocating near to the Sacred

House is stated. It aims to build consistent prayer in its most sincere and unadulterated

form. Similar to this, the prayer's goal is to encourage people to show compassion for the

locals who live close to the Sacred House and their plentiful access to the products of the

soil while also giving appreciation to the source of all supply, God. The Quraysh, an
1
Ibrahim (Abraham) 14:37
 57

Arabian tribe who lived close to the Ka'bah at the time the Prophet was alive, had a

clearly ironic attitude toward such a fervent plea. After Abraham's plea was fulfilled and

the people's affection and bountiful supplies were given to them, they made no sacrifices

to God and gave no gratitude.

“So that they may consume its fruit, which was not created by their hands.

Will they not then express gratitude?”1

Life cannot be created; it is a miracle. God does miracles to give life to previously

nonexistent things. People should be able to observe and enjoy the lovely things that

God's hand has created through growing plants, floral gardens, and ripening fruit. It

separates the soil to make room for the shoot, which yearns for light and freedom,

provides the stem energy to bask in the sun, loads the branches with fruit and leaves,

unfurls the blooms, and gets the fruit ready for picking. God's deft hand enabled them to

do all of this; it was He who made the plants grow and bear their harvest.

“Will they not be appreciative if they receive milk to drink and (other)

benefits from them as well?" 2

This Quranic perspective on the circumstance leaves us with the unavoidable impression

that God's benefits are abundant everywhere around us. Therefore, each time we ride an

animal, eat meat, drink milk, taste cheese, use fat in cooking, or wear clothing made of

skin, wool, or animal hair, we experience God's endless blessings and grace. Thus,

whether they are living things or inanimate objects, this holds for everything we use and

everything around us. The remainder of our lives then turn into a constant act of

1
Ya-Sin (Ya-Sin) 36:35
2
Ya-Sin (Ya-Sin) 36:73
 58

adoration and gratitude to God. But nobody ever thanks them. Some of them might even

regard anything other than God to be divine.

“Allah is the one who created the day and night for you to see and rest in, respectively.

Undoubtedly, Allah has given mankind a lot, but the majority of people do not express

gratitude”1

While the earth and the skies are objects in the world, day and night are two universal

occurrences. All of them are mentioned with the fact that God created man, giving him a

beautiful body and good food. These are all mentioned about God's unity and our

sincerity in our confidence in Him. This suggests a connection between all of these

phenomena, species, and ideas. They should be examined in the context of their larger

surroundings while taking note of their interconnections.

“There was a sign for Saba' (Sheba) at their home: two gardens on the right and left,

with the words "Eat of your Lord's provision and be grateful to Him, a fair land and an

Oft-Forgiving Lord” 2

A community known as Sheba lives in southern Yemen on fertile soil, part of which is

still productive today. They inhabited the area that was close to the sea in the south and

east, were highly civilized, and were able to make effective use of their water resources

since they were blessed with abundant rainfall. As a result, they were able to construct a

natural dam between two mountains by building a large wall that had controlled

openings. They were able to hold a lot of water in this method, which they then used as

they required. The Ma'rib Dam was the name of this enormous dam. In addition, they

were reminded of the nature of their rewards, which included the bountiful land and the

1
Ghafir (The Forgiver) 40:61
2
Saba' (Sheba) 34:15
 59

pardon of their sins: "a land exceedingly blessed with excellent and a Very Forgiving

Lord. Why weren't they willing to express gratitude when such wonderful blessings were

abundantly given to them.

“And it is He Who has arranged the night and the day in that order for those

who wish to reflect or express their thankfulness” 1

The word "constellations," as used here, most likely relates to the placements of the

planets and their large orbits. Their mention contrasts with the contempt implied in the

question posed by the unbelievers: "Who is the Most Merciful?" Even in their seeming

and actual majesty, these constellations are merely a small portion of what He created.

The sun is positioned in these and is referred to as "a lamp" since it illuminates both our

world and other planets. And among them is a moon that sheds light and exudes a serene

aura. No plant, animal, or human life could have evolved on our planet if God hadn't

designed the day and night to follow each other in this manner. Indeed, life would not be

possible if the length of the day and night cycle were changed.

“Verily! Two mountains in Makkah, As-Safa, and Al-Marwah, are among Allah's

symbols. Therefore, doing the traveling (Tawaf) between them (As-Safa and

Al-Marwah) while performing the Hajj or 'Umrah (pilgrimage) of the House

(the Ka'bah at Makkah) is not sinful. And anyone chooses to do good on their own

volition, Allah is All-Knowing and All-Recognizan” 2

It is a period when Christians can experience and recognize God's favors and respond in

kind by expressing appreciation, submission, and gratitude. Muslims who fast achieve

one of their key goals of cultivating the priceless and essential characteristic of taqwa, or

1
Al-Furqan:62
2
Al-Baqara (The Cow) 2:158
 60

fear of God. Thus, we may see how clearly God's grace is displayed in the imposition of

the fasting obligation, which at first glance looks difficult and demanding. For a nation

being educated for the leadership of humanity, motivated by a sincere fear of God, a

sharp sense of responsibility, and a vigorous conscience, we can clearly see its

educational and disciplinary benefits.

“Verily, Whether or whether he was thankful, we showed him the way” 1

Since expressing thanks for direction is the first thing that comes to mind for someone

who receives it, the verse alludes to following heavenly guidance by doing so. He now

understands that after being an insignificant creature, God willed him to become a

creature of note. He was also given hearing and sight, as well as other faculties that

allowed him to learn and gain knowledge. He then gave him advice and let him make his

own decision. If such a person is a believer, his first thought is to express gratitude. If he

doesn't express gratitude, he is undoubtedly ungrateful.

“And we showed him how to create metal mail for use in battle, which protects

you while you fight. Then, are you grateful?” 2

Whether something is familiar to people or not, God can accomplish anything He chooses

to have done or put into place. God showed him how to link rings to create shields in this

manner. Long plates were historically used to create shields. A shield that is simpler to

operate and more versatile can be created using small, interconnected rings. It appears

that David created something as God had commanded him to do. God reminds people of

His favor by saying: "So that they may fortify you against all that which may cause you

fear." He did this by teaching David this art. Will you, then, answer the question at the

1
Al-Insan (Man) 76:3
2
Al-Anbiya (The Prophets) 21:80
 61

end of the stanza, which exhorts people to act morally? The verse ends with a question

that encourages them to do the right thing: “Will you, then, give thanks?”

“Who saves you from the darkness of the land and the sea (dangers like storms), when

you call upon Him in humility and secret (saying): If He (Allah) only saves us from this

(danger), we shall truly be grateful," say (O Muhammad SAW)” 1

Occasionally, all it takes to soften people's hearts and aid them in controlling their

irrational urges is for them to see danger and recall sorrow. When God relieves their

suffering, people can reflect on their feelings of weakness as they recall God's grace.

Everyone who has experienced distress, or who has seen and experienced what

individuals in distress feel, is familiar with such an experience. There are a variety of

darknesses that can involve various risks on land and at sea. For darkness to rule, the

night need not extend its cloak; confusion and danger are two different forms of darkness,

and darkness shields people from both the land and the sea's dangers. anywhere that

individuals can. In the middle of their own darkness, they understand that they can only

turn to God, pleading with Him in secret or praying to Him earnestly. Human nature thus

removes its load and confronts the truth that has been ingrained in it for a long time—the

truth of God's unity. Because it now recognizes the foolishness of idolatry and

polytheism as well as the absence of any partners with God, it turns to God alone,

addressing Him without any partners. Those who are in need are quick to make solemn

promises at such a time.

"O Musa (Moses), I have selected you above men by My Messages and by

My speaking (to you)," declared Allah. Therefore, keep what I have given you

1
Al-An'am (The Cattle) 6:63
 62

and show your gratitude” 2

This remark tells us that Moses was chosen over all of his contemporaries. Before Moses,

messengers were sent, and after Moses, more messengers were sent. Therefore, it is a

favor extended to an entire generation of humans. Moses was the only one to whom God

talked personally, which made him special. God also commanded Moses to accept the

gifts he received and to express gratitude for being favorably treated and for receiving

God's word. He was thus given instructions on how to respond to God's favor. All

messengers [peace be upon them] teach people and set a good example for them.

Therefore, everyone should embrace the gifts that God gives them and express their

thankfulness for them so that they can keep a positive relationship with God, increase

their benefits, protect against conceit and arrogance, and obtain additional rewards.

“It is He Who made you from a single individual (Adam), and He also made Hawwa

(Eve) from Adam so that he may enjoy the pleasure of being married to her. She became

pregnant after their sexual interaction, which she carried around casually. When it got

heavy, they both prayed to Allah, their Lord, saying: "If You give us a Salih (good in

every way) child, we will undoubtedly be grateful”2

When describing the beginning of a married couple's relationship, the Qur'an uses a

highly sophisticated language, particularly in the Arabic translation, "When he has

consorted with her." It chooses such elegant language to offer and adds refinement to the

interaction so that it is not perceived as being purely physical. This gives people the sense

that their technique for fulfilling their sexual urges has a human component that sets them

apart from animals' rough and physical form. When a mother easily bears a pregnancy, it

2
Al-A'raf (The Heights) 7:144
2
Al-A'raf (The Heights) 7:189
 63

is said to be "light" at first and almost unnoticeable. The confirmation of the pregnancy

offers the future parents considerable hope. They are now pinning their hopes on the

newborn's health, appearance, and cuteness. etc., making possible all that parents desire

their children would possess even in the embryonic stage. Pure human nature is aroused

by such hopes, and it turns to God, confessing that He is the only Lord, and begs Him to

extend His grace. They act in this way because they sincerely believe that God is the only

source of power, blessings, and grace in the universe. They therefore make their sincere

appeal.

“When you are in the ships and they are sailing with them in a favorable wind and they

are happy, then a stormy wind comes and the waves come to them from all sides and they

think they are encircled therein, they invoke Allah, making their Faith pure for Him

Alone, saying: "If You (Allah) deliver us from this, we shall truly be of the grateful." It is

He Who gives you the ability to travel through land and sea” 1

God is undoubtedly more capable of making their schemes useless than they are.

Everything they plan is set out in front of Him. It is quite simple to derail their plot if it is

understood in advance. All of your ideas are being recorded by our messengers. Nothing

is disregarded or ignored. We only have information from statements like the one above

regarding the identity of those messengers and how they record and write. Without

additional interpretation, we accept these claims as they are. Their nature sheds all the

dirt it gathered at that precise instant and amid all this commotion, dampening its

responses. Their minds cleansed themselves of any false ideas. Their nature is backward

unaltered, to its original state. It recognizes God as the sole true God and submits to Him
1
Yunus (Jonah) 10:22
 64

exclusively. After that, the winds quiet down and the waves stop. The passengers' racing

hearts settle down as they start to collect their breath. People feel safe as soon as the ships

arrive at the shore. They know they are not about to perish when they foot upon the land

and feel how firm it is. Their lives are yet ahead of them.

“In fact, We sent Moses (Musa) with Our Ayat (signs, proofs, and evidence), (saying):

"Bring your people out of the darkness and into the light, and help them remember Allah.

Indeed, each patient and grateful (person) will find their evidence, proofs, and

indicators” 1

In spite of the fact that all days are actually God's days, Moses is instructed to remind the

people of those occasions when an individual or group of people encounters a unique

circumstance that either reflects God's favor or his wrath, as we will see when he follows

out this directive. He brings up some events they had personally experienced as well as

others from the era of Noah's people, the 'Ad, the Thamd, and other communities that

came after them. Some of these days brought hardship, making them a sign calling for

endurance, while others saw the manifestation of God's grace, which calls for

thanksgiving. The one who recognizes these indicators and is "patient in adversity,

deeply grateful [to God]" is the one who recognizes these signs and what lies behind

them. He finds in them lessons to be learned and reminders to be appreciated.

“Do you not realize that Allah's Grace allows ships to navigate the sea? that He might

reveal to you His Signs? Indeed, there are clues in this for every patient, appreciative

(person)” 2

1
Ibrahim (Abraham) 14:5
2
Luqman (Luqman) 31:31
 65

The laws of nature govern how ships move across the water. The sea, wind, land, and

skies are all under the control of God. The fact that He created each of these and

bestowed upon them their unique characteristics allows the ships to sail through the water

without touching the bottom or coming to a stop. The ships won't be able to navigate the

waters if their qualities are altered in any way. "So that He might reveal some of His

signs to you." These are visible and open for everyone to consider. They are visible to all.

They are unambiguous in all respects. For those who are genuinely patient in adversity

and profoundly appreciative of God, there are clear signals in this. These are two

conditions that are frequently experienced in life.

“They would become immobile on the back of the sea if He so chooses to stop

the wind. Indeed, there are indications in this for every patient

and appreciative person”1

On occasion, the wind may slack down and the ship may lie still, seemingly

without life. The ships' stationary state and their ability to travel over the water are both

indicators. Those who are patient through hardship and grateful for blessings value such

indicators. In the Qur'an, patience, and gratitude are frequently addressed together

because they are interconnected traits of believers in both happy and difficult

circumstances.

“If you have thanked Allah and have placed your faith in Him, why should He punish

you? And Allah is Always All-Graceful (to good), All-Wise” 2

Indeed What would God do if people didn't believe and were thankful for their

punishment? Only ingratitude and disbelief deserve punishment. Additionally, it serves as

1
Ash-Shura (The Consultation) 42:33
2
An-Nisa (The Women) 4:147
 66

a warning so that people will pay attention, embrace the faith, and express their

thankfulness. There is no urge to punish or torment somebody or to show off one's might

or authority. Our hearts are profoundly affected by God's reaction to our thanks. It is

common knowledge that while God is grateful, He is also delighted with His servant, and

His satisfaction manifests itself in a generous recompense. But it is incredibly uplifting to

hear that God, in all of His magnificence, is grateful to His slaves. If God, the Creator,

and Initiator, shows His people unending favors and blessings. What should His servants'

attitudes be if He is appreciative of their faith, righteousness, and thanks while He has no

need of any of those things? What should God's created beings, upon whom He has

showered immense blessings, do in return if God Himself is thankful and grateful? This

is a very creative touch. Our souls shake in response and are bashful when we hear it.

“So that, by His Grace, He may grant them both their full salary and even more.

Verily! He is incredibly forgiving and always willing to recognize and

reward excellent efforts”1

He accepts mistakes and values good deeds. He is expressing gratitude for things

that are typically connected with pleasure and excellent rewards. However, the text

encourages us to show our appreciation to the One who gives us His favor. Shouldn't His

servants express thankfulness for all He gives them if He appreciates what they do and

thanks them for it.

“And they will declare: All praise and gratitude are due to Allah, Who has taken away

from us (all) sorrow. Undoubtedly, our Lord is incredibly forgiving and always willing to

reward good efforts” 2

1
Fatir (The Originator of Creation) 35:30
2
Fatir (The Originator of Creation) 35:34
 67

When compared to the unending joy in heaven, this current life—with all of its

worries about the future and struggles—counts as misery. In addition, a significant deal

of anguish is brought on by each person's anxiety over their fate on the Day of

Judgement. He has pardoned our sins and valued our labor, richly rewarding us.

“That is (the Paradise), wherein Allah provides joy to His servants who believe (in the

Oneness of Allah, Islamic Monotheism) and perform good acts.”No reward does I ask of

you for this," you should say (O Muhammad SAW), "except to be kind to me for my

kinship with you." And We will multiply his good deed in proportion to it for anybody

who performs a good act. Allah is, in fact, always forgiving and always ready to

acknowledge the good works of people who obey Him” 1

The overall impression is one of joy and ecstasy. They will get "whatever they

wish from their Lord" in the "flowering meadows of the gardens of paradise" where those

believers are currently located. His blessings are indeed great and without end. So, this is

the wonderful news that God tells His faithful followers. The pleasant news confirms the

earlier prediction of forthcoming good things by being ready and immediate. Every clan

of the Quraysh tribe was friendly to the Prophet. He was therefore anxious that they

follow his advice because it would be to their eternal profit. His love for them as his

relatives served as his driving force behind whatever he did. The man pondered that this

was adequate compensation for his efforts. Therefore, this is the interpretation that came

to me whenever I read the Qur'anic phrase that the Prophet's reward is nothing more than

an act of kindness that he performs for his kin.

“If you provide a generous loan to Allah (i.e., spend money for Allah's Cause), He will

multiply it for you and pardon you. And Allah is Most Willing to
1
Ash-Shura (The Consultation) 42:23
 68

Recognize and Reward, Most Patient”1

Blessed be the name of the great and benevolent God! He creates man, His

servant, and then provides him with everything of his needs. He then asks him for a loan

against some of the excess resources he has. He forbears when His servant is not as

appreciative of Him as he ought to be while repaying this loan in multiples, thanking His

servant. God therefore teaches us how to overcome our flaws and limitations and how to

strive for the sublime while remaining within the bounds of our capabilities. By the

limitations of his nature and abilities, man will always aspire to realize this ideal since

God has infused him with His spirit. Consequently, there will always be the sublime for

man to aspire to. He could try to get up. stride after the open step, presenting to God what

He prefers him to present and what gives him pleasure.

“And those who, although they are believers (in the Islamic monotheism of Allah's

Oneness), seek the Hereafter and strive for it with the appropriate effort due for it (i.e.,

perform good actions of obedience to Allah), those are the ones whose efforts shall be

acknowledged, recognized, and rewarded (by Allah)”2

Anyone who wants the abundant reward of the hereafter must work hard to

achieve their objective. He should carry out the obligations God places on him.

Additionally, he needs faith since it underpins his search for the afterlife. Faith is not

something that people come to by wishful thinking; rather, it is a notion that is firmly

held as a belief and amply supported by deeds. No one is deprived of the healthy joys of

this life by seeking the afterlife. It merely widens our view of the world. So, finding

happiness and pleasure is not the main objective. To the extent that one does not become

1
At-Taghabun (Loss and Gain) 64:17
2
Al-Isra (The Journey by Night) 17:19
 69

enraptured or subjugated by it, there is no wrong in seeking pleasure a way of life that is

just interested in enjoying the delights of this life is appropriate for worms, reptiles,

insects, cattle, and wild animals. The only life that is appropriate for a man who has

received God's honor is one that seeks the rewards of the afterlife. God is the one who

formed and constructed man, instilling a secret in his spirit that inspires him to reach for

the stars even when his feet are firmly planted on the ground.

“Thus, give gratitude to Me and I will give thanks to you; do not be ungrateful to Me for

My benefits” 1

Gratitude is the glistening sunshine that illuminates our souls and warms our hearts. Jalal

al-Din al-Suyuti (sometimes spelt Jalaluddin al-Suyuti) is the author of Tafsir al-Durr al-

Manshur fi Tafsir bil-Ma'thur. He claims that now that the ummah has been given global

leadership, a set of essential guidelines are available for its direction. Before issuing these

instructions, it was necessary to warn the Muslims that the position they had been given

was not a bed of roses. On the contrary, it was a weighty and dangerous duty. Once they

started, they would endure a variety of hardships, struggles, and tribulations, as well as

endure a variety of deprivations. But if the Muslims persisted, Despite the dangers, if

they continued on God's path, they would be rewarded with all of God's favor. In the

opening of the verse, Allah exhorts people to remember Him. Here, the phrase

"Remember Me" refers to remembering Allah through acts of worship, awareness of His

directives, and persistently turning to Him in supplication and prayer. This memory

extends beyond formal prayers to every element of a believer's life, where they continue

1
Surah Al-Baqarah: 152
 70

to be aware of Allah's presence and ask for His direction in all things. In His boundless

generosity, Allah promises that if we genuinely and frequently remember Him, He will

do the same for us. This holy memory concerns Allah's protection, direction, and care for

His servants. Allah showers when He thinks of His followers. The verse also emphasizes

the value of thankfulness in preserving this unique relationship with Allah. In the context

of this verse, being grateful involves expressing true gratitude to Allah for all of His

benefits, both visible and hidden. A grateful heart leads to obedience and righteousness,

so showing gratitude is more than just a verbal gesture. However, the passage cautions

against disbelieving in Allah. Denial can come in many different ways, such as contesting

His existence, disobeying His instructions, or forgetting to thank Him for His favors.

Denial breaks the link between the servant and the Creator by causing spiritual

carelessness and ingratitude.

“Remember when your Lord said: "If you give thanks, I will give you more; but if you

are not grateful for My favors, My chastisement is great”1

Al-Suyuti Jalaluddin. Mention that at the beginning of the verse, Allah addresses

mankind, reminding them of His mercy and the innumerable bounties He has bestowed

upon them. Allah emphasizes the straightforward but essential idea that if we show our

appreciation for His favors, He will definitely double those advantages for us. This is an

example of Allah's mercy and generosity, as He shows His appreciation by bestowing

even greater prosperity. The verse does, however, include a warning for those who

disregard or are unappreciative of Allah's favors. The terrible penalty indicated in this

verse serves as a warning of the repercussions that result from a lack of gratitude for

1
Surah Ibrahim 7
 71

Allah's bounties, albeit it does not necessarily entail quick retribution. Denial and

ungratefulness show a lack of comprehension of Allah's favors and a disregard for His

suzerainty. This text teaches us that our thankfulness should show up in both our actions

and attitudes rather than only in words. Recognising the source of all gifts, being content

with what Allah has provided, and making use of those blessings in ways that please

Allah are all components of gratitude. Practically speaking, Muslims are urged to show

their thanks by performing acts of worship, giving to others, remembering Allah's

precepts, and abstaining from disobedience. The passage encourages us to practice

perpetual gratitude since it promotes spiritual development and the accumulation of

additional divine favors.

“And we undoubtedly bestowed wisdom onto Luqman, telling him to "be grateful to

Allah." And the thankful person is thankful for himself. And whomever disavows [His

favor], then Allah is definitely Free from need and Worthy of Praise” 1

Al-Suyuti Jalaluddin. The verse opens with the mention of Allah's gift of wisdom

to Luqman. In this context, wisdom is understood to include both knowledge and good

judgment, making Luqman a figure of sagacity and discretion. Luqman used this unique

skill that Allah, in His wisdom, gave him to make moral decisions in his life and to lead

others. One of the sage advice Allah gave to Luqman was to show gratitude. Islam places

a high value on gratitude, which is emphasized throughout the Quran. Gratitude in this

sense involves recognizing and appreciating Allah's benefits, admitting that they are from

Him alone, and giving Him thanks. The verse emphasizes that being grateful primarily

benefits the grateful person. Possessing gratitude fosters humility, satisfaction, and a

strong sense of dependence on Allah. Given that one is more likely to concentrate on the
1
Surah Luqman :12
 72

gifts than on any potential shortcomings, gratitude also promotes an upbeat attitude in

life. The one who fails to acknowledge Allah's favors or who does not express thanks, on

the other hand, is being ungratified. This denial may take the form of disregarding one's

religious commitments, attributing success to one's efforts alone, or overlooking the

Source of all success. Such a mindset exhibits haughtiness and a lack of gratitude for

Allah's mercy. The verse's epilogue, however, emphasizes that nobody's thanks are

required for Allah. Because Allah is the self-sufficient and laudable Creator, human

denial or ungratefulness does not lessen His majesty. The benefits of gratitude for the

individual include alignment with the divine will and opening the door to further

blessings from Allah.

“You were undoubtedly formed by Us and given [human] form. Then We commanded the

angels to make prostrations to Adam, except Iblis. He was not among those who fell to

the ground.” 1

The opening of the verse emphasizes how Allah, the Almighty Creator, created

humanity and gave it a unique form and shape. This distinctive form sets humans apart

from other creatures and demonstrates Allah's creative genius and divine wisdom in the

planning of His creation. Allah then commanded the angels to bow down before Adam

after creating him. The angels recognized Adam's unique rank and significance as the

first human and the representative of humanity on Earth, and they prostrated before him

in a show of respect and submission to Allah's decision. According to Jalaluddin al-

Suyuti, the vast majority of angels submissively carried out Allah's directive and bowed

down before Adam in recognition of his privileged status. This act of genuflection

represents the angels' innate submission. Iblis (Satan) was the only outlier among the
1
Al-A'raf 10
 73

angels. He displayed haughtiness and disobedience against Allah's instructions by

refusing to bow down before Adam. Because he felt superior to Adam and that he had

been made from fire rather than clay, his refusal was motivated by pride and jealousy.

Iblis was cast out of favor and changed into a devil as a result of his disobedience and

rejection of Allah's instructions. His act of disobedience signaled the start of his hostility

against humanity as he sought to deceive and lead them away from the good path.

“And Allah took you out of your mothers' wombs without you knowing an ought,

and He gave you hearing, sight, and intelligence so that possibly you would be

appreciative” 1

In this verse, Allah reminds humanity of their humble beginning as helpless

infants, born into this world without any knowledge or understanding. The verse

emphasizes that Allah is the one who brings people into existence from the wombs of

their mothers, and He is the giver of all faculties and abilities. Jalaluddin al-Suyuti. state

that Allah has blessed humans with the senses of hearing and vision, enabling them to

perceive and experience the world around them. Additionally, Allah has bestowed

intellect upon human beings, providing them with the capacity to reason, think, and make

choices. The purpose behind these blessings is so that human beings may express

gratitude to Allah. Gratitude is a fundamental virtue in Islam, and it is an

acknowledgment of Allah's favor and blessings upon His creation. By using their hearing,

vision, and intellect to recognize Allah's greatness and appreciate His gifts, human beings
1
Surah Al-Nahl 78
 74

strengthen their relationship with their Creator. The verse highlights the importance of

gratitude as a means to draw closer to Allah. Gratefulness leads to humility, contentment,

and an increased awareness of Allah's presence in one's life. It is through gratitude that

human beings fulfill their purpose of worshiping Allah and recognizing His boundless

blessings.

"Ramadan is the month when the Qur'an was revealed, providing distinct proofs of

direction and standards for the people. Therefore, anyone who sees the new moon of the

month is to observe a fast; if they are ill or traveling, they should observe a fast on an

equal number of other days. For you to finish the term and praise Allah for what He has

guided you towards, and perhaps you would be appreciative, He did not mean for you to

experience difficulty" 1

This verse addresses the importance of the month of Ramadan in the Islamic

calendar. Ramadan is the ninth month of the Islamic lunar calendar, during which the

Quran was revealed to the Prophet Muhammad (peace be upon him). Jalaluddin al-

Suyuti. state that the verse emphasizes that Ramadan is a special time when the Quran

was sent down as a source of guidance for humanity. The Quran serves as a criterion to

distinguish right from wrong and provides clear evidence for those seeking the truth.

During Ramadan, Muslims are obligated to fast from dawn until sunset, abstaining from

food, drink, and other physical needs. The fast is a spiritual and physical act of worship,

intended to increase piety, self-discipline, and empathy for those less fortunate. However,

the verse also allows exceptions for those who are ill or traveling. If someone is unable to

fast due to illness or travel, they are permitted to make up the missed days at a later time.

The verse emphasizes that Allah intends ease for His servants, and fasting is not meant to
1
Surah Al-Baqarah 185
 75

be a burden or hardship. Allah, in His mercy, provides concessions for those facing

difficulties while still allowing them to benefit from the blessings of Ramadan. The

ultimate goal of fasting in Ramadan is to attain piety, consciousness of Allah, and

gratitude. By completing the fast and engaging in acts of worship during this blessed

month, Muslims express their gratitude to Allah for the guidance and blessings He has

bestowed upon them.

“So, is the one who leads people to the truth more deserving of being obeyed

than the one who does not lead unless led? When you judge,

what is [wrong] with you?” 1

In this verse, Allah questions the judgment and decision-making of those who

follow misguided leaders and authorities instead of the one who guides them to the truth.

Allah draws attention to the obvious distinction between the worthiness of a guide who

leads others towards the truth and the one who himself needs guidance. Allah is the

ultimate guide, and His guidance is based on absolute knowledge, wisdom, and justice.

When He guides someone, that individual becomes a source of true guidance for others.

On the other hand, someone who lacks divine guidance cannot offer the same level of

certainty, clarity, and righteousness in their leadership. The verse calls upon people to

reflect on their choices and decisions. It prompts them to consider the qualifications and

integrity of their guides and leaders. Following those who are themselves in need of

guidance is unwise and can lead to confusion, misguidance, and spiritual harm.
1
Surah Al-Zumar 66
 76

Jalaluddin al-Suyuti. state that this verse encourages individuals to seek the guidance of

Allah and His divine sources of knowledge, such as the Quran and the teachings of the

Prophet Muhammad (peace be upon him). By doing so, they ensure that their actions and

beliefs are aligned with the truth, and they avoid being led astray by misguided leaders or

false ideologies.

"They created for him high chambers, statues, bowls that resembled reservoirs, and

immobile kettles based on his wishes. Work, O family of David, in gratitude," we

exclaimed. A few of My workers also express gratitude” 1

This verse narrates how Allah blessed David (Dawud, peace be upon him) with

various blessings and resources. Allah granted him the ability to fashion elevated

chambers, statues, bowls like reservoirs, and stationary kettles according to his will and

design. Despite the abundance of blessings and talents, Allah reminds the family of

David to work in gratitude. Gratitude here implies using God-given gifts and blessings to

serve Allah and others in righteous ways. It encourages the family of David to utilize

their resources for noble and virtuous purposes rather than indulging in extravagance or

arrogance. Jalaluddin al-Suyuti. state that the verse also points out that only a few of

Allah's servants truly express gratitude for His favors. It is a reminder that many people

fail to recognize and appreciate the blessings they have been granted. The lack of

gratitude can lead to wastefulness, arrogance, and ingratitude towards the Provider of

these blessings. The lesson from this verse is to be grateful for the blessings and talents

bestowed upon us and to use them wisely and righteously. Gratitude should translate into

actions that benefit others and contribute positively to society, all while recognizing that

the gifts we possess are from Allah and should be used to please Him.
1
Surah Saba:13
 77

“ And [remember] when your Lord said to the angels, "I will make a man out of clay, out

of a changed black mud.”1

This verse recounts the divine proclamation to the angels about the creation of Adam

(peace be upon him). Allah informed the angels that He would create a human being from

clay, specifically from altered black mud. Jalaluddin al-Suyuti. state that the verse

highlights the unique creation of Adam, the first human being. Unlike the angels who are

created from light and are pure and obedient, human beings are created from earthly

materials and possess free will and the ability to choose between right and wrong. Adam's

creation from clay symbolizes the humble origin of humanity, reminding people of their

dependence on Allah and their earthly nature. Despite this humble beginning, Allah

honored Adam by giving him knowledge and intellect and making him His vicegerent on

Earth. The verse also serves as a reminder of Allah's supreme power and creativity as the

Creator of all things. It demonstrates His ability to bring life into existence from simple

elements and showcases His wisdom in creating humanity with unique qualities and

capabilities.

“Then, for you to show gratitude, We pardoned you" 2

When their Prophet temporarily left them, they descended to the level of idolatry,

completely disobeying the Prophet's teachings after he had, by God's mercy, delivered

them from Pharaoh and his army. Their mentality is revealed for what it is. Who could

commit a worse sin than worshipping a golden calf after being delivered from idolaters

by God? However, God forgave them and handed the Torah to their Prophet, Moses, to

1
Surah Al-Qasas 73
2
Al-Baqarah:52
 78

serve as a source of instruction for them. But the ranks needed to be thoroughly cleaned

out. Only a very severe atonement could calm a temperament like that.

Ibn Kathir explains that Allah Almighty pardoned the Israelites so they would be

grateful for this blessed forgiveness and felt the mercy of Allah as roader and

overshadowed their sin of worshipping the calf.

“And on the Day of Resurrection, what do people who fabricate lies against Allah think?

Do they believe they will be pardoned and given the benefit of the doubt? The Fire of

Hell will be their permanent place of punishment, not at all. Allah does indeed provide

mankind a lot, yet the majority of people are not grateful” 1

All individuals who have lied to God are mentioned in this verse. What do such

individuals believe their fate to be on the Day of Judgement? Even the most obstinate and

hardened of atheists would be put to the test by this query. God constantly provides for

people abundantly. He has provided the wherewithal for man's material nourishment on

earth and throughout the universe. He has also endowed man with the knowledge of its

sources and the natural rules that govern those sources, as well as the ability to

understand how to enrich the variety of its shapes and forms via analysis and synthesis.

God, in fact, is the source of everything in the cosmos, including all human talent and

potential. Additionally, His gift is exemplified by the way we should live. He has died,

giving humans direction and a solution to whatever that may be troubling their hearts and

minds. However, the majority of people do not express thankfulness for God's

abundance. They deviate from His code and attribute partners to Him instead. They fail to

use what God has revealed as a remedy for whatever issues their hearts may be

experiencing, which causes them grief and sorrow.

1
Yunus:60
 79

One of the characteristics of the disbelievers so that they are ungrateful. Ibn kathi

commented that they prohibited what has been made lawful by Allah and vice versa, and

most of them are ungrateful.1

“If you provide a generous loan to Allah (i.e., spend money for Allah's Cause), He will

multiply it for you and pardon you. And Allah is Most Willing to Recognize, Reward, and

Be Forgiving”2

The rest of the surah keeps praising them for their generosity and makes it

appealing to them. It compares acts of kindness to loans made to God. Who would want

to miss the chance to lend money to his Master? God accepts the loan, pays it back many

times over, pardons the lender's sins, grants him thanks, and bears with him when he

forgets to give thanks to Him. "If you make a goodly loan to God, He will repay you in

multiples and pardon you of your sins," the Bible says. God is ever-grateful and patient.

Blessed be the name of the great and benevolent God! He creates man, His servant, and

then provides him with everything of his needs. He then requests a loan from him. He

forbears when His servant is not as appreciative of Him as he ought to be while repaying

this loan in multiples, thanking His servant. God therefore teaches us how to overcome

our flaws and limitations and how to strive for the sublime while remaining within the

bounds of our capabilities. The man was endowed with God's spirit so that, to the extent

of his nature and abilities, he will always try to realize this ideal. So, the sublime is still

something that man can always strive for. He can endeavor to advance step by step until

he reaches God, presenting what pleases Him and what brings Him delight. After that, a

statement marks the end of the section with a statement of God's knowledge and wisdom.

1
Ibn kathir, vol. 4 p.624
2
At-Taghabun:17
 80

One of the characteristics is providing an abundance of rewards for what is little. Ibn

Kathir has the same view; he mentioned that the phrase Allah is shakur means that he

gives abundance in return for what is little.1

“And even when you were a small, helpless force, Allah already gave you the victory at

Badr. Therefore, to be thankful, fear Allah greatly [abstain from all crimes and evil

activities that He forbids, and love Allah greatly, carrying out all kinds of good works

that He ordained]"2

The Muslims' triumph at Badr had a faint air of a miracle about it. There were

undoubtedly no conventional explanations for it, especially in light of the unbalanced

nature of the two sides. On the side of the idolaters, almost a thousand men had gathered

to save Ab. Sufyan and his caravan. They were well-prepared and highly motivated by

the desire to protect their wealth and self-respect. The Muslims, on the other hand, were a

small group of about 300 men who had left Madinah in search of the caravan without any

thought of engaging in combat. They were also incredibly under-equipped. There were

still many Muslims back in Madinah who had not embraced the religion, as well as some

influential "hypocrites" and Jews seeking the ideal opportunity to attack the Muslims.

God gave them the victory, and He did so for a reason that will soon be made clear. Since

they had no other patron or helper, they should be afraid of and give Him some thought.

He can either grant them triumph or allow them to be defeated. They could learn how to

properly thank God and appreciate the grace He shows them if they learn to fear Him.

1
Ibn kathir, vol. 10, p.31.
2
Al-Imran:123
 81

Ibn Kathir commented that Allah Almighty is giving insight into the blessing, He

bestowed upon the believers. He made them victorious when they were weak. Believers

are commanded to fulfill the obligations of His obedience so that you may be grateful.1

3.7. Human being not Grateful

“Then I will approach them from the front and the back, the right and the left, and You

will not discover the majority of them as grateful ones (i.e., they will not be

obedient to You)”2

Iblis declares with the cruel conceit that since Satan has been given a longer life,

he would focus his efforts on deceiving the creature on whom God has placed His honor

and who was the root of Ibls' personal tragedy and rejection. Here, Satan attempts to lure

people away from the road of righteousness by highlighting the relevance of his

declarations. He strives to remain always near God's clear route while keeping an eye out

for Adam and his progeny and attempting to stop any human being who seeks to advance.

God cannot be contained to a specific location, hence the path to him cannot be

predetermined. Therefore, the path that leads to God's delight is one of faith and

obedience. Ibls will therefore need to approach humans from all sides. His constant goal

is to dissuade people from trusting in and following God. This portrayal of Ibls tempting

people away from God's path in an endless effort to prevent them from believing in God

or expressing thankfulness to Him is highly vivid, except for a select few who are able to

elude Ibls's efforts. Because it is consistent with what was spoken earlier in this surah,

gratitude is stated here.

1
Ibn kathir, vol.2,p.356.
2
Al-A'raf (The Heights) 7:17
 82

“Did you (O Muhammad SAW) not consider those who fled their homes in large numbers

out of fear for their lives? Allah commanded them to "die". He then brought them back to

life. Allah is undoubtedly generous to humanity, yet most men do not recognize this” 1

This verse's sole purpose is to demonstrate that God's will controls both life and

death and that people should accomplish their tasks in life with entire faith in that will

and complete conviction that whatever happens to them is a necessary component of

God's scheme of things. Death could never be avoided, God's will could never be

hindered, and neither could life be extended by fear or hopelessness. God alone has the

power to provide life and death. He distributes them for reasons that are only known to

Him, and both show His mercy and grace. Whether in response to a hostile attack or the

spread of a disease, such a vast exodus, with thousands of people leaving at once, could

only take place in a state of total panic. Nevertheless, running away could not save those

people from meeting their death.

“And on the Day of Resurrection, what do people who fabricate lies against Allah think?

Do they believe they will be pardoned and given the benefit of the doubt? The Fire of

Hell will be their permanent place of punishment, not at all. Allah does indeed provide

mankind a lot, yet the majority of people are not grateful” 2

God constantly provides for people abundantly. He has provided the wherewithal

for man's material nourishment on earth and throughout the universe. He has also

endowed man with the knowledge of its sources and the natural rules that govern those

sources, as well as the ability to understand how to enrich the variety of its shapes and

forms via analysis and synthesis. God, in fact, is the source of everything in the cosmos,

1
Al-Baqara (The Cow) 2:243
2
Yunus (Jonah) 10:60
 83

including all human talent and potential. The rule of conduct He established for

humanity, which offers direction and a remedy for whatever that could be troubling their

hearts and minds, is another example of His bounty. But the majority of people do not

express thankfulness for God's abundance. As an alternative, they stray from His code

and attribute partners to him. They fail to use what God has revealed as a remedy for

whatever issues their hearts may be experiencing, which causes them grief and sorrow.

“I also upheld the faith of my fathers, Ibrahim (Abraham), Isaac (Isaac), and Jacob

(Jacob), and we were never able to put any kind of companions in the place of Allah. The

majority of men do not give thanks for this act of kindness from Allah towards us and the

rest of humanity because they do not believe in or worship Allah”1

It is a belief system predicated on the idea of God's unity. God's charity for people

includes guiding them to recognize His unity. This feature of God's grace is simple to

experience. Because this idea is inherent in both the essence of mankind and the cosmos

around them, all that is required for humanity to do is choose to accept it. Every divine

revelation explains it. Only people decide to ignore it and fail to give thanks to God for it.

" Indeed, your Lord bestows much grace onto mankind, yet the majority of them fail to

express gratitude” 2

Perhaps, one of the most significant elements of God's generosity is that He gives

individuals grace when they sin or fail to fulfill their obligations. He gives them

numerous opportunities to reconsider their stances, confess their errors, and retrace their

steps before carrying out His retribution, but He does not rush it. However, the majority

of people show little appreciation for the grace that God extends to them. Instead, they

1
Yusuf (Joseph) 12:38
2
An-Naml (The Ants) 27:73
 84

mock the entire concept and hasten their punishment, or they carry on with their bad

habits, refusing to stop and think.

“So that they may consume its fruit, which was not created by their hands.

Will they not then express gratitude” 1

No one can create life; it is a miracle. Miracles are created by God's hand,

bringing life to what was before nonexistent. Growing plants, floral gardens, and ripening

fruit should help people see and appreciate the magnificent things God's hand has created.

It splits the dirt to make way for the shoot, which yearns for freedom and light, gives the

stem energy to enjoy the sun, loads the branches with fruit and leaves, opens the flowers,

and prepares the fruit for plucking. They were able to accomplish all of this thanks to

God's nimble hand; it was He who caused the plants to grow and produce their crop.

“If they obtain milk to drink and (other) advantages from them as well,

will they not be grateful”2

When we view the situation in this Quranic light, we cannot help but feel that

God's blessings abound all around us. As a result, we experience God's unending benefits

and limitless grace each time we ride an animal, consume meat, drink milk, taste cheese,

use fat in cooking, or wear clothing made of skin, wool, or animal hair. This is true for

everything we utilize and everything around us, whether they be living creatures or

inanimate objects. The rest of our life then becomes an ongoing act of praising and

thanking God. Yet no one expresses gratitude. Even beings other than God would be

considered divine by some of them.

1
Ya-Sin (Ya-Sin) 36:35
2
Ya-Sin (Ya-Sin) 36:73
 85

“The day and night were made by Allah for you to view and relax in, respectively. There

is no doubt that Allah has blessed mankind greatly, but the bulk of people do not show

their gratitude”3

Now let's briefly go over the text itself: God is the one who created the day so that

you can see and the night so that you can rest. Every living thing needs to sleep at night.

Living cells must rest during a period of darkness before resuming their activity

throughout the day. Darkness is also required to get the appropriate rest, in addition to

sleeping. "And the day to make you see." "A living cell that is exposed to light

continuously reaches a degree of fatigue that destroys its structure." If this statement were

translated literally, it would read "and the day able to see." The phrase makes the day

seem as though it were a living thing that could glance. In reality, it is people who can see

throughout the day, but because it is practically ubiquitous, the day itself is given this

quality. The orderly progression of day and night is a blessing that leads to other

blessings. Life would end if either of them were permanently extended, even if they were

just several times longer. Therefore, it is appropriate that references to the progression of

day and night are frequently made in the context of God's favors, for which the majority

of people do not express gratitude.

3
Ghafir (The Forgiver) 40:61
 86

Chapter No 4

Gratitude and Wellbeing

4.1. Introduction to Gratitude and Wellbeing

Gratitude, a virtue celebrated across cultures and religions, has long been revered

for its profound impact on human well-being. Rooted in the expression of thankfulness

and appreciation, gratitude goes beyond mere words, permeating the depths of the human

heart and soul1. This chapter delves into the compelling relationship between gratitude

and well-being, seeking to explore its psychological, physical, and spiritual dimensions 2.

Gratitude, a timeless virtue celebrated across religious and spiritual traditions, holds the

power to transform human lives and shape the way individuals perceive the world around

them. Rooted in the expression of thankfulness and appreciation, gratitude transcends

cultural and temporal boundaries, resonating deeply within the hearts of believers 3. This

chapter embarks on a journey to explore the profound interplay between gratitude and

well-being, specifically through the lens of the Quranic teachings. By delving into the

Quranic Ayat that illuminates the concept of gratitude, we gain insight into how this

virtue is intricately connected to human flourishing. The Quranic revelations eloquently

emphasize that gratitude is not a fleeting sentiment but a deeply spiritual and ethical

practice that profoundly impacts various facets of human well-being. The essence of

gratitude as a virtue is rooted in recognizing the countless blessings of Allah and

acknowledging His continuous guidance and care. The Quranic Ayat has shown us that
1
Sukmadewi, Aisyah Septiana, Ahmad Nurrohim, Yeti Dahliana, and Alfiatul Azizah. "Mulang Tarima:
The Gratitude Concept in Sundanese Interpretation." In International Conference on Islamic and
Muhammadiyah Studies (ICIMS 2022), pp. 9-17. Atlantis Press, 2022.
2
Sharma, Mansi. "Gratitude, Forgiveness and Religiosity-A Comparative Study." (2021).
3
Nelson, Catherine. "Appreciating gratitude: Can gratitude be used as a psychological intervention to
improve individual well-being?." Counselling Psychology Review (2009).
 87

gratitude is not confined to expressing thanks for material gains but extends to

acknowledging the spiritual gifts, knowledge, and connections that shape our lives.

4.2. Quranic Insights into Gratitude and Human Wellbeing

The Quranic Ayat illuminates the interwoven relationship between gratitude and

overall human well-being1 and emphasizes this connection:

“And [discuss] how your Lord said: "If you are appreciative, I will undoubtedly increase

you [in favor]; yet if you deny, My punishment is terrible”2

This Ayat unveils the Quranic promise that gratitude leads to an increase in divine

blessings. It not only speaks to the material aspects of well-being but also alludes to the

spiritual elevation achieved through gratitude.

The Quranic Ayat provides profound insights into the intricate connection

between gratitude and various dimensions of human well-being34. The teachings of the

Quran underscore the transformative impact of gratitude on spiritual, emotional, and

social well-being. This section delves into the Quranic insights that illuminate the

profound interplay between gratitude and human well-being, encompassing spiritual

growth, emotional resilience, and positive social interactions.

The Quran, the holy scripture of Islam, serves as a comprehensive guide for every

facet of human life, including the pursuit of well-being. Gratitude emerges as a pivotal

theme within its Ayat, highlighting the profound connection between a grateful heart and

1
Datu, Jesus Alfonso D., Jana Patricia M. Valdez, Dennis M. McInerney, and Ryan Francis Cayubit. "The
effects of gratitude and kindness on life satisfaction, positive emotions, negative emotions, and COVID ‐19
anxiety: An online pilot experimental study." Applied Psychology: Health and Well‐Being 14, no. 2
(2022): 347-361.
2
Surah Ibrahim:5
3
Wood, Alex M., Jeffrey J. Froh, and Adam WA Geraghty. "Gratitude and well-being: A review and
theoretical integration." Clinical Psychology Review 30, no. 7 (2010): 890-905.
4
Z. Naqshbandi, Khushnood, Silas Taylor, Ajit G. Pillai, and Naseem Ahmadpour. "Labour of love:
Volunteer perceptions on building relatedness in online volunteering communities." In Extended Abstracts
of the 2021 CHI Conference on Human Factors in Computing Systems, pp. 1-6. 2021.
 88

a flourishing existence1. The Quranic teachings on gratitude extend beyond mere

appreciation for material blessings; they encompass a holistic approach to life that

integrates the spiritual, emotional, physical, and social dimensions.

Quranic Ayat echoes the significance of gratitude as a means of drawing closer to

Allah. In Surah Ibrahim, believers are reminded:

“Also, keep in mind what your Lord said when He said: "If you give thanks (by accepting

faith and worship), I will give you more (of My Blessings); but if you are thankless (i.e.,

unbelievers), verily, My punishment is severe.”2

This Ayat underscores that gratitude is a spiritual pathway to experiencing greater

divine favor and mercy.

In exploring the link between gratitude and well-being through the Quranic lens,

this chapter unveils the profound insights that can guide individuals in nurturing a sense

of contentment, inner peace, and harmonious relationships 3. By delving into the Quranic

teachings on gratitude, we embark on a transformative journey towards aligning our lives

with divine wisdom and experiencing the holistic well-being that this timeless virtue

offers.

Gratitude is not a foreign concept confined to a single faith; rather, it is a universal value

that echoes through the teachings of various religious and spiritual traditions. In

Christianity, expressions of thankfulness are woven into prayers and hymns, exemplified

by Ayat,

1
Afandi, Nur Kholik. "Grateful Personality in The Development of Islamic Education (Hermeneutical
Analysis of Ayat About Gratitude in Tafsīr Al-Miṣbāḥ)." QALAMUNA: Jurnal Pendidikan, Sosial, dan
Agama 14, no. 2 (2022): 355-382.
2
Surah Ibrahim 7
3
Khilmiyah, Akif, and Wahid Setiawan. "Character Education Concepts and Values in The Teaching of
Gratitude (A Critical Analysis of Major Qur’anic Exegesis Texts)." Afkaruna: Indonesian Interdisciplinary
Journal of Islamic Studies 17, no. 2 (2021): 290-315.
 89

"Do not worry about anything; instead, bring your requests to God in every

circumstance via prayer and supplication, together with gratitude”1

Similarly, in Buddhism, gratitude is an essential aspect of mindfulness, fostering a deep

appreciation for the present moment and the interconnectedness of all beings.

In the Islamic tradition, gratitude (Shukr) holds a central place, emphasized in the

Quran as well as the teachings of the Prophet Muhammad (peace be upon him). This

chapter delves into the Quranic revelations that shed light on gratitude's multifaceted role

in enhancing well-being and fostering a meaningful connection with the Divine.

Gratitude, known as "Shukr" in Islamic terminology, is a fundamental virtue

deeply ingrained within the teachings of Islam. The Quran, the holy scripture of Islam,

places significant emphasis on the act of being grateful to the Creator for the countless

blessings and favors bestowed upon humanity2. The concept of gratitude in Islam

transcends mere thankfulness; it encapsulates a profound recognition of the divine

benevolence that shapes human existence. This essay delves into the essence of gratitude

in the Quran, exploring its status as an essential virtue, the Quranic perspective on its

nature, and its profound role as an expression of faith and submission.

The Quran offers profound insights into the nature of gratitude, presenting it as a

multifaceted virtue that encompasses both external actions and inner states of the heart.

Gratitude in Islam extends beyond mere verbal acknowledgment; it entails

1
Surah An-Nisa: 6
2
Lucas, R.E., E. Diener and E. Suh. "Discriminant validity of well-being measures." Journal of Personality
and Social Psychology 71 (1996): 616-628.
 90

acknowledging the source of blessings and using them in a manner that aligns with divine

teachings1. Surah Ibrahim2 illustrates this holistic perspective on gratitude:

"And He granted your requests in full. And even if you were to list Allah's favors, you

couldn't possibly count them all. People are often quite ungrateful and unjust "

From this Ayat, it becomes evident that gratitude is not limited to enumerating

blessings, but also involves reflecting on the generosity of Allah and recognizing one's

limitations in acknowledging His favors. Gratitude, as portrayed in the Quran, is an

attitude of humility and an acknowledgment of human dependence on the Creator's

mercy.

Gratitude serves as a powerful expression of faith and submission to the divine

will. It underscores the Quranic concept of "Tawhid," the belief in the oneness of Allah,

and acknowledges that all blessings originate from the One Creator 3. Surah Luqman4

emphasizes this theological dimension of gratitude:

"The words of Allah would not run out even if all the trees on earth served as pens, and

the sea served as the ink, which would then be refilled by seven other seas. Undoubtedly,

Allah is Mighty and Wise.”

This Ayat highlights the boundless nature of Allah's blessings and the inherent

limitations of human language to express gratitude adequately. Gratitude, as an

expression of faith, involves recognizing that every blessing, whether apparent or hidden,

is a manifestation of Allah's wisdom and mercy.

1
Hu, Chao S., Haotian Zhang, Melanie Munroe, Chengli Huang, Yanan Cao, Jing Yan, Zhaohui Chen, and
Yibao Ling. "Peer charity donation, gratitude, and self‐esteem among left‐behind children." British Journal
of Social Psychology 62, no. 2 (2023): 725-742.
2
Surah Ibrahim :34
3
Diener, E. "Subjective well-being: The science of happiness and a proposal for a national index."
American Psychologist 55, no. 1 (2000): 34-43.
4
Surah Luqman: 27
 91

Spiritual well-being is further illuminated by Surah Al-Rad1, which states,

“Those who have faith and whose hearts are comforted by Allah's memory.

Unquestionably, hearts are assured when they think about Allah"

Gratitude, as a form of remembrance of Allah's blessings, contributes to the

assurance of the heart and a sense of alignment with the divine purpose, culminating in

enhanced spiritual well-being.

The Quran highlights the intimate relationship between gratitude and physical

health, underscoring that the body is a divine trust that deserves utmost care and

appreciation2. Surah Al-Isra3 addresses this holistic perspective on health:

"And We have undoubtedly honored the offspring of Adam, carried them on land and

water, supplied for them with desirable things, and given them [clear] preference over

most of what We have created"

This Ayat emphasizes that humanity has been honored with divine provisions, and

gratitude for these provisions extends to the physical body, requiring responsible

stewardship.

The Quranic narratives are replete with stories that offer profound lessons on the

relationship between gratitude and social well-being 4. These stories not only serve as

historical accounts but also provide timeless wisdom that resonates with the dynamics of

human interaction and community building. This section explores the Quranic examples

1
Surah Al-Rad: 28
2
"Tayseer Al-Karim Al-Rahman in the interpretation of the words of Al-Manan." In The Quran: A New
Interpretation, by Samira Al-Saadawi, 677. London: IB Tauris, 2004.
3
Surah Al-Isra: 70
4
Fekete, Erin M., and Nathan T. Deichert. "A brief gratitude writing intervention decreased stress and
negative affect during the COVID-19 pandemic." Journal of Happiness Studies 23, no. 6 (2022): 2427-
2448.
 92

that illustrate how gratitude nurtures social harmony, encourages generosity, and

strengthens the bonds within a community.

The Quranic narratives emphasize that gratitude has the power to strengthen the

bonds within a community. In Surah Al-Baqarah1, believers are instructed:

"So remember Me; I will remember you. And be grateful to Me and do not deny Me."

This Ayat establishes a reciprocal relationship between remembering and being grateful

to Allah. Likewise, when individuals within a community express gratitude to one

another, it cultivates a sense of mutual respect and connectedness.

The story of Prophet Musa (Moses) and his people's liberation from Pharaoh's

oppression illustrates the interplay between gratitude and community bonds 23. In Surah

Ibrahim4, Allah recounts the moment of deliverance:

“And recall Musa telling his people to "remember the favor of Allah upon you when He

delivered you from the people of Pharaoh who were torturing you and killing your

[newborn] sons while keeping your females alive." And from your Lord, there was a

huge trial in that”

This narrative demonstrates that communal gratitude for divine intervention

strengthens the collective identity and cohesion of a community. Gratitude becomes a

means to honor the shared history and blessings, fostering a sense of belonging and

solidarity among its members.

The Quran's teachings on gratitude and well-being continue to hold immense

relevance in the modern world. Amidst the distractions and stresses of contemporary life,

1
Surah Al-Baqarah: 152
2
Jami al-Bayan on the interpretation of verses of the Qur’an, al-Tabari, (22/596)
3
Guiding the Right Mind to the Advantages of the Holy Book, Abu Al-Saud, Muhammad bin Muhammad
Al-Amadi (T:982 AH), (Beirut, Arab Heritage Revival House), (3/270)
4
Surah Ibrahim: 6
 93

the Quran's message guides us toward a path of mindful awareness and appreciation for

the abundance surrounding us. The link between gratitude and well-being extends beyond

individual dimensions to encompass families, communities, and societies. By practicing

gratitude, individuals contribute to the creation of harmonious environments where

empathy, compassion, and social bonds flourish.

In Surah An-Nahl (16:18), Allah reminds:

“And even if you tried to tally Allah's favors, you couldn't possibly list them all.

Indeed, Allah is Merciful and Forgiving”

The Quranic revelations resonate with a timeless wisdom that emphasizes

gratitude as a transformative force in nurturing holistic well-being. The connection

between gratitude and human flourishing is embedded in the fabric of the Quran's

teachings, encompassing spiritual, emotional, physical, and social dimensions. As we

reflect on these insights, we are reminded of our innate capacity to foster gratitude in our

lives and weave it into the tapestry of our overall well-being.

The journey through the Quran's Ayat on gratitude and well-being invites

believers to live with an awakened heart, recognizing that gratitude is not solely an act of

acknowledgment but a profound approach to life. By nurturing gratitude, individuals

align themselves with the divine flow of blessings, cultivating a state of inner tranquility,

resilience, and harmony. The Quranic teachings on gratitude and well-being, undeniably

relevant and eternally wise, beckon us to embark on a continuous journey of self-

discovery, growth, and ultimate connection with the Divine.

 94

4.3. Gratitude and Harmony: Examples from the Lives of Prophets

The lives of the Prophets as depicted in the Quran showcase exemplary models of

gratitude and its impact on social harmony. One notable instance is the story of Prophet

Ibrahim (Abraham), who expressed gratitude for the blessings bestowed upon him and

his family. In Surah Ibrahim1 Ibrahim acknowledges these blessings:

“Our Lord, for some of my ancestors to establish prayer, I have relocated them to an

uninhabited valley close to Your holy House. So, so that they can be grateful, make the

hearts of the people lean towards them and provide for them from the fruits”

This Ayat not only highlights the act of gratitude but also reveals the broader

consequence of hearts inclining toward a community that practices gratitude. Gratitude

fosters a sense of interconnectedness and positively influences the perceptions of others,

contributing to a more harmonious social environment.

The prophets and messengers are the imams of gratitude, and by extrapolating the

Qur’anic texts that included the talk about thanking the prophets and messengers to God -

the Almighty -, it appears that the hadith of the Holy Qur’an about the prophets who

explicitly described them as thanks to God - the Almighty - reached a large area.

Therefore, in this requirement, we will review the names of the prophets and

messengers of those whom the Holy Qur’an states they were among those who are

thankful for the blessings of God Almighty, whether this was mentioned by commanding

him, or by praising his family, or by asking God, the Almighty, for help to be created by

him, then we will mention the noble Ayat Which included the article (thank you), in the

1
Surah Ibrahim: 37
 95

context of talking about the place of gratitude in the life of the prophets and messengers,

classified according to a classification that suits it.

a. Hazrat Muhammad (S.A.W)

It is possible to see the entire life of our dearly beloved Prophet (peace and

blessings be upon him) as an expression of the deepest appreciation. He was a thankful

servant of his Creator, as seen by his demeanor, his sayings, his acts, and his entire way

of life. The family of Muhammad (peace and blessings be with him) did not eat wheat

bread for two days in a row till the day of his death, according to A'ishah (may Allah be

pleased with her) (Shama'il At-Tarmidhi).

According to Anas (may Allah be pleased with him) While 'Umar was with the

Prophet of Allah (peace and blessings be upon him), we were by him. The Prophet was

lying on a bed of palm leaves, with a cushion under his head but no covering between his

side and the bed. It became clear that the palm had an impact on his sides when he made

a small movement. The Prophet (peace and blessings be upon him) then asked 'Umar,

"Why do you weep?" as 'Umar started to cry. He stated:

“How can I not weep when I know that you are dearer to Allah than Kaiser and

Caesar? Yet, they are living such lavish lives in this world”.1

So the Prophet (peace and blessings be upon him) said:

“O `Umar wouldn’t you be pleased if the hereafter is ours and this life is for

them?”

b. Hazrat Noah (A.S)

First: Thanks to Noah, peace be upon him: The Holy Qur’an narrated the praise of

God -Glory be to Him -to the first Messenger of the earth, and he is Noah, peace be upon
1
Abc
 96

him, describing him as Abdul Shakur, and he said -Glory be to Him 1. And Noah, peace

be upon him, deserved to be described as a thankful servant 2. Because he was praising

God Almighty. In any case, and for every blessing, on food, drink, clothing, and other

aspects Blessings), and from here the virtue of praising God Almighty becomes clear, and

that praise is the word of every thankful person, and that every praise for a blessing is

gratitude, and God Almighty called Himself the Praiseworthy, and it was and God

Almighty described His Prophet Noah, peace be upon him With a lot of gratitude, and he

made that as the reason for what preceded it, indicating that gratitude is one of the

greatest means of goodness and obtaining blessings, and one of the best acts of worship.

And to his offspring to thank God Almighty.3

c. Hazrat Ibrahim (A.S)

Gratitude for Ibrahim, peace be upon him: The Holy Qur’an recounted the

gratitude of the Khalil, peace be upon him 4. To his Lord, the Mighty and Majestic, and

that is in the context of his praise - the Mighty and Majestic - on Him as the thankful, he

said - the Mighty Exalted be He: Indeed, Abraham was a slave-girl who appealed to God

upright, and none of the idolaters was thankful for obedience. “Avoid him and guide him

to a straight path.”5.

In this Ayat, there is an indication that the example that is followed in doing good

should be obedience to God. The Qur’anic expression was mentioned in the plural form

1
Israa: 3
2
Fath al-Qadeer al-Shawkani Muhammad bin Ali bin Muhammad (T.: 1250 AH), Damascus, Beirut, Dar
Ibn Katheer
3
Al-Moharir Al-Wajeez fi Tafsir Al-Kitab Al-Aziz Ibn Attia, Abu Muhammad Abdul-Haq bin Ghalib Al-
Andalusi
Al-Muharibi (d.: 542 AH), investigation: Abd al-Salam Abd al-Shafi, Muhammad (Beirut, Dar al-Kutub al-
Ilmiyyah, 1st edition -‫هـ‬١٤٢٢)، (٤٣٧ /٣)-
4
5
An-Nahl: 120, 121
 97

of the few, which indicates the lowest number, which is the word (the most blessed); To

indicate that the beloved, peace be upon him, does not prejudice the gratitude of the few

blessings, so how about the many, and to declare that he, peace be upon him, is contrary

to what the polytheists have of disbelief in the blessings of God - Glory be to Him 1 On

his great end, the Almighty said on the tongue of Al-Khalil: {Praise be to God who

bestowed on me in old age Ishmael and Isaac. And from my offspring, our Lord, and

accept my supplication.) Our Lord, forgive me and my children and the believers on the

Day when the reckoning is established [Ibrahim: 39-41] Meaning: He bestowed upon me

when I was old and hopeless of children. Under the gift in case of old age To glorify the

blessing, and to show what it contains of its blessings” 2. And by extrapolating the

gratitude of the prophets in the Holy Qur’an, it becomes clear that God - the Mighty and

Sublime - did not commend thanks to any of His prophets and messengers, except for

two, namely: Abraham and Noah, where He said about the father of the prophets,

Abraham, peace be upon him: Thankful to bestow His blessings ([An-Nahl: 121], and the

Almighty said - about His Messenger Noah, peace be upon him: He was a grateful

servant ([Al-Israa: 3]); And in this is an indication that giving thanks to God - the Mighty

and Sublime - is difficult (1) and that no one will be able to perform the duty of gratitude

except the elite of His creation, and the evidence for that is in the Holy Book, the

Almighty, the Majestic, saying: And few of My worshipers are thankful ([Saba: 13]. It

should be noted that the rest of the prophets are not described in the Holy Qur’an as being

among the thankful that they are not like that, and God forbid them. Rather, God - may
1
The Spirit of Meanings in the Interpretation of the Great Qur’an and the Seven Muthani, Al-Alusi,
Mahmoud bin Abdullah Al-Husseini (T.: 1270 AH), investigation: Ali Abd Al-Bari Attia, (Beirut, Dar Al-
Kutub Al-Ilmiyyah, vol. 1-1415 AH), (7) (484)
2
Anwar al-Tanzil wa Asrar al-Tawa’il al-Baydawi, Abu Saeed Abdullah bin Omar bin Muhammad al-
Shirazi (d.: 685 AH), investigation: Muhammad Abd al-Rahman al-Maraashli, (Beirut, Dar Ihya al-Turath
al-Arabi, vol. 1-1418 AH),
 98

He be glorified and exalted - singled out some of the prophets by mentioning some of

their cases of slavery. Distinguishing them in this field, and guiding their followers to

follow their example, and does not necessitate denying these stations from other prophets,

rather all prophets were at the forefront of the thankful and worshipers.1

d. Hazrat Lot (A.S)

Thanksgiving to Lot, peace be upon him: The Holy Qur’an recounted the

gratitude of Lot, peace be upon him, to his Lord - Glory be to Him, after mentioning his

salvation, peace be upon him when he - Glory be to Him - said: They are enchanted 2

blinded by With Us, this is how we recompense him who is grateful.” [Al-Qamar: 34,

35]. The one who meditates on the aforementioned two Ayat will find that thanksgiving

is an escape from calamities. This is our master Lot, peace be upon him. God Almighty

saved him from the torment with which his people were destroyed. Because of his

gratitude to God Almighty, and thus God Almighty saves the thankful from the

punishments of this world and its evils and from the hardships of the Hereafter.3

e. Hazrat Mosa (A.S)

Thanksgiving to Moses, peace be upon him: The Holy Qur’an recounted the

thanksgiving of Moses, peace be upon him, to his Lord, the Mighty and Sublime, and that

is in his command - the Almighty - to his Prophet and Messenger Moses, upon him and

our Prophet, prayers and peace be upon him - to give thanks for what He gave him of the

great blessings such as prophecy, the message and the assignment, so he said - Glory be

to Him -: Moses said, “Indeed, I have chosen you over the people with My message and

1
See: The Spirit of Meanings in the Interpretation of the Great Qur’an and the Seven Muthani, Al-Alusi,
Mahmoud bin Abdullah Al-Husseini (T.: 1270 AH), investigation: Ali Abd Al-Bari Attia, (Beirut, Dar Al-
Kutub Al-Ilmiyyah, vol. 1-1415 AH), (7) (484).
2
Al-Mufradat al-Isfahani (461)
3
See al-Mufradat al-Isfahani (461)
 99

with My word, so take what I have given you and be among the thankful.” [Al-A’raf:

144] This is an interesting appeal to entertaining Moses, peace be upon him, from not

answering to asking for vision, as if it was said: (If I prevent you from seeing, then I have

given you great blessings as long as I did not give anyone from worlds, so take advantage

of what I preferred you with and persevere in thanking her 1. Among what was stated in

the explanation of the gratitude of Musa, peace be upon him, was his saying: How can I

thank you when the smallest blessing that I placed in my hand from your blessings does

not reward all my work?! So God revealed to him: O Moses, now thanked (), and in this

is a warning that one of the necessities of gratitude is acknowledging the shortcoming in

thanking the benefactor; Because the incapacity of the servant is an acknowledgment of

the perfection of God, Lord of the worlds. And among the Qur’anic scenes that urged the

worship of gratitude, and that was during the talk of the Kalim, peace be upon him, as he

said - the Almighty “And indeed We sent Moses with our intention to bring your people

out of darkness into the light and remind them of Verily in that are signs for every

grateful patient.” [Ibrahim: 5] And the meaning: “Indeed, in the days that preceded

blinding them - meaning on the people of Musa - Light” means: for lessons and

admonitions, and every patient there are thanks.

Among the scenes of gratitude that were evident in the life of al-Kaleem, peace be

upon him, was his fasting on the day of Ashura. Thanking God - the Mighty and Majestic

- for the blessing of salvation and the destruction of the enemy, as the Jews said: “Moses

fasted it as thanks, so we fast it (3), so there was no imam of the thankful Muhammad,

1
Guiding the Right Mind to the Advantages of the Holy Book, Abu Al-Saud, Muhammad bin Muhammad
Al-Amadi (T:982 AH), (Beirut, Arab Heritage Revival House), (3/270)
 100

peace be upon him, except that he thanked God - glory be to Him and the Most High - for

the salvation of his brother Moses, peace be upon him, before elongated horns.1

f. Hazrat David (A.S)

Thanksgiving to David, peace be upon him: The Holy Qur’an recounted the

gratitude of David, peace be upon him, to his Lord, the Mighty, and Majestic, in the

context of directing the dear book to the family of David to the need for gratitude by

action after it had mentioned His blessings upon them. My worshipers are thankful Surah

Saba2. Al-Saadi says: “When he mentioned it to them, he commanded them to thank her,

so he said: Work for the family of David, and they are David, peace be upon him, his

children, and his family. Because the favor is upon everyone, and many of these interests

are due to all of them, thank you)) God for what He gave them, and in return for what He

bestowed upon them3. In the aforementioned Ayat, there is a warning and an incitement

to perpetuate gratitude, and that it is incumbent upon all Muslims, individuals, and

groups, to meet the blessings of God - the Mighty and Majestic - with gratitude, and to

thank them with obedience to God, and to beware of denying the blessings). It is

noticeable from the Ayat that gratitude is not mentioned in it in a restricted manner, and

this indicates that all Many thanks are required. One of the benefits deduced from this

Ayat is that gratitude is not limited to saying the tongue only, as many people understand

it wrongly, but rather that the legally required gratitude is behavior and action with the

limbs as well. Therefore, the Qur’anic discourse was mentioned with the word “work.”

To alert the commitment of the three pillars of gratitude; It is gratitude with the heart, the

tongue, and the limbs (), and this means that the thankful should use every blessing in
1
Jami al-Bayan on the interpretation of Ayat of the Qur’an, al-Tabari, (22/596).
2
Surah Saba:13
3
Tayseer Al-Karim Al-Rahman in the interpretation of the words of Al-Manan, Al-Saadi, Abd Al-Rahman
bin Nasser bin Abdullah (T.(p. 677)
 101

obedience to the bestower, and about this meaning, Al-Shawkani says: “And we said to

them: (Work in obedience to God, O family of David; as thanks to Him for what He has

given you....and it was named Obedience is thanks, because it is one of its types (3), and

accordingly, one of the forms of gratitude is God Almighty - the act of obedience.1

4.4. The Transformative Power of Gratitude in the Quran

The Quran, a profound source of guidance for believers, presents numerous stories of

Prophets that highlight the transformative power of gratitude 2. These narratives not only

showcase the depth of devotion these noble figures held toward Allah's blessings but also

underscore how gratitude can shape one's character and influence ethical decision-

making. This section delves into the Quranic stories of Prophets and the pivotal role

gratitude played in their lives, character development, and moral choices.

The Quranic accounts of Prophets are replete with instances where gratitude

served as a foundational aspect of their relationship with Allah. An exemplary story is

that of Prophet Ayyub (Job), who endured immense hardship while maintaining his

unwavering gratitude. In Surah Sad3, Allah recounts Ayyub's steadfastness:

"And we found him patient, an excellent servant. Indeed, he was one repeatedly turning

back [to Allah]."

Despite the trials he faced, Ayyub's gratitude remained unshaken, serving as a testament

to the transformative power of gratitude in fostering resilience and spiritual growth.

1
The previous reference, The Book of Fasting, Chapter: Fasting on the Day of Ashura, Hadith No. (1130),
(2/ 796). (2) Tayseer Al-Karim Al-Rahman in the interpretation of the words of Al-Manan, Al-Saadi, Abd
Al-Rahman bin Nasser bin Abdullah (p. 677)
2
Garg, Naval, and Shilpika Gera. "Gratitude and leadership in higher education institutions: exploring the
mediating role of social intelligence among teachers." Journal of Applied Research in Higher Education 12,
no. 5 (2020): 915-926.
3
Surah Sad: 41
 102

The Quranic stories of Prophets also illustrate how gratitude contributes to the

evolution of character and the development of virtues. The story of Prophet Yusuf

(Joseph) is a compelling example. When Yusuf was reunited with his family after years

of separation and adversity, he expressed gratitude to Allah for the resolution of his

challenges. In Surah Yusuf1, Yusuf says:

"My Lord, You have taught me about dream interpretation and given me a measure of

sovereignty. You are my guardian in this life and the next, O Creator of the skies and the

earth. Make me a Muslim and join me with the pious when I die”

Yusuf's journey of patience, gratitude, and ultimate triumph showcases how

gratitude can shape an individual's character, fostering qualities such as humility,

resilience, and wisdom.

The Quran underscores that gratitude not only transforms one's inner disposition

but also guides moral choices and ethical conduct. The story of Prophet Dawud (David)

provides insight into this connection. In Surah Sad2, Allah relates:

"[We said], 'O David, indeed We have made you a successor upon the earth, so judge

between the people in truth and do not follow [your own] desire, for it will lead you

astray from the way of Allah.'" Indeed, those who deviate from Allah's path will suffer a

harsh penalty for neglecting the Day of Reconciliation.”

Prophet Dawud's gratitude for the responsibilities entrusted to him translated into just and

ethical governance, highlighting the influence of gratitude on moral decision-making.

Certainly, the lines from Surah Sad in the Quran offer a profound insight into the

connection between gratitude, ethical conduct, and moral decision-making, using the

1
Surah Yusuf: 100
2
Surah Sad: 24
 103

story of Prophet Dawud (David) as an example. Let's break down the verses and their

implications:

a. Divine Responsibility and Gratitude

Allah tells Prophet Dawud that he has been appointed as a successor on Earth. This

responsibility bestowed upon him is a divine trust. By informing Dawud of this, Allah

emphasizes the importance of recognizing the blessings and responsibilities given to him.

This acknowledgment forms the basis of gratitude.

b. Just and Truthful Judgment

Dawud is instructed to judge between people with justice and truth. This indicates that

gratitude is not just about personal feelings of thankfulness, but it also translates into

actions that uphold justice and truth. Gratitude motivates one to be fair and just in their

decisions, treating people equitably and without bias.

c. Avoidance of Personal Desires

The verses caution Dawud against following his own desires. This instruction

underscores the potential conflict between personal desires and ethical behavior.

Gratitude serves as a counterbalance to selfish inclinations. It reminds individuals to

prioritize what is right over what might serve their immediate desires or interests.

d. Guidance for Ethical Conduct

The verse implies that gratitude functions as a guiding force for ethical conduct.

Gratitude reminds individuals of the source of their blessings and the responsibility that

comes with those blessings. This awareness encourages them to act in ways that align

with moral values and principles.

 104

e. Astral Path and Consequences

The instruction to avoid straying from the path of Allah carries a warning about

the consequences of deviating from ethical conduct. Gratitude is presented as a protective

shield against straying from the right path. Those who fail to acknowledge their blessings

and responsibilities are more susceptible to making morally questionable choices.

f. Link to the Day of Account

The severe punishment mentioned for those who go astray serves as a reminder of

the ultimate accountability. Gratitude is not just about the present moment; it's a

recognition of the role one plays in the grand scheme of things. This awareness of

accountability encourages individuals to make choices that they will be able to justify on

the Day of Judgment.

In the context of the story of Prophet Dawud, his gratitude for the responsibilities

entrusted to him translated into just and ethical governance. His awareness of the divine

trust he held and the blessings he enjoyed motivated him to make decisions that were fair,

just, and aligned with the path of Allah. This narrative highlights how gratitude can shape

one's moral compass, leading them to consider the broader implications of their choices

on both an earthly and spiritual level. Overall, these verses emphasize that gratitude is not

a passive feeling but an active force that influences decision-making, guides ethical

behavior, and ensures accountability. It is a reminder that blessings come with

responsibilities and that acknowledging these responsibilities leads to actions that are in

harmony with the principles of justice, truth, and righteousness.

 105

4.5. Tawakkul (Reliance) and Gratitude

Tawakkul, or reliance on Allah, is a central concept in Islam. Gratitude plays a

pivotal role in nurturing this reliance, as believers acknowledge the blessings bestowed

upon them by Allah and express gratitude for His guidance and support. In Surah

Ibrahim1, Allah reminds us:

"And [remember] when your Lord said: "If you are grateful (for My favors),

I will give you more; but if you are disobedient (i.e., disbelieve),

verily, My punishment is severe"

This Ayat underscores the interconnectedness of gratitude and reliance, affirming

that expressing gratitude paves the way for an abundance of blessings and divine support.

The lines from Surah Ibrahim in the Quran highlight the profound connection

between gratitude (shukr) and reliance on Allah (tawakkul). Let's delve deeper into these

verses and their implications. Allah's proclamation in the verse indicates a profound

promise. When believers express gratitude for the blessings and favors bestowed upon

them by Allah, He pledges to increase those blessings. This promise underscores the idea

that recognizing and appreciating the gifts from Allah opens the door to even more

blessings. Gratitude is not only a recognition of what has been received but also a means

to attract more goodness.

The verse presents two paths: gratitude (thanks) and ingratitude (disbelief).

Allah's severe punishment is mentioned for those who choose ingratitude. This

juxtaposition underscores the importance of gratitude as a fundamental response to

Allah's blessings. Choosing ingratitude is akin to rejecting the blessings and denying the

source of those blessings, which leads to negative consequences. Tawakkul, or reliance

1
Surah Ibrahim: 7
 106

on Allah, is built on the foundation of gratitude. When believers express gratitude for

what they have, they implicitly acknowledge Allah as the Provider and Sustainer of all

things. This acknowledgment naturally fosters a deeper sense of trust and reliance on

Allah. When you realize that all blessings come from Allah, you naturally turn to Him for

guidance and support in all aspects of life.

Expressing gratitude leads to a sense of contentment and humility. When you

recognize the abundance of blessings in your life, you become less attached to the

material world and more focused on the divine. This mindset fosters tawakkul, as you

increasingly trust in Allah's plan and guidance, knowing that He knows what is best for

you.

The verse implies that gratitude acts as a catalyst for an increase in divine favors.

This is not necessarily limited to material blessings but also includes spiritual and

emotional well-being. As you express gratitude, your heart becomes more receptive to

Allah's blessings, and you become more attuned to recognizing His guidance and support

in your life.

Gratitude signifies a recognition that Allah's will is supreme. When you are

thankful for what you have, you align your heart and mind with Allah's divine plan. This

alignment is a key aspect of tawakkul – entrusting your affairs to Allah while maintaining

the understanding that He knows what is best for you.

In essence, these verses emphasize the symbiotic relationship between gratitude

and reliance on Allah. Gratitude opens the doors to more blessings and reinforces the

believer's trust in Allah's wisdom and care. By appreciating the blessings around them,

believers cultivate a mindset of tawakkul, finding solace and guidance in their Creator.
 107

Gratitude is the gateway to a deeper, more meaningful connection with Allah and a

foundation for a life that reflects both reliance on Him and a constant acknowledgment of

His generosity.

4.6. Attaining Higher Levels of Consciousness through Gratitude

Gratitude elevates consciousness by shifting believers' focus from the mundane to

the transcendent1. The Quran encourages mindfulness of blessings and emphasizes that

gratitude leads to a higher state of awareness. In Surah Ar-Rum2, Allah reminds us:

“Have you ever thought that Allah is aware of both the heavens and the earth? No

private conversation involves three people unless He is the fourth, nor five people unless

He is the sixth, nor anything less or more unless He is present with them [in awareness]

wherever they are. He will then reveal to them what they did on the Day of the

Resurrection. Indeed, Allah is the Knower of all things”

Gratitude, as a constant reminder of Allah's presence and blessings, raises believers'

consciousness to a level where they are mindful of His knowledge and guidance.

The Quranic teachings on gratitude and well-being offer profound insights that

resonate across time and cultures. This chapter has explored the multifaceted relationship

between gratitude and various dimensions of human well-being as illuminated by the

Quranic Ayat. As we conclude this journey through Quranic wisdom, it is essential to

summarize the key lessons gleaned from these insights, emphasize the transformative

potential of embracing gratitude, and acknowledge the timeless relevance of Quranic

teachings in nurturing holistic well-being.

1
Froh, Jeffrey J., Todd B. Kashdan, Kathleen M. Ozimkowski, and Norman Miller. "Who benefits the most
from a gratitude intervention in children and adolescents? Examining positive affect as a moderator." The
journal of positive psychology 4, no. 5 (2009): 408-422.
2
Surah Ar-Rum: 37
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The verses from Surah Ar-Rum in the Quran emphasize how gratitude is intricately

linked to elevating consciousness and shifting believers' focus from the mundane to the

transcendent. Let's break down the verses and further explore the profound insights they

offer. The verse begins by highlighting the all-encompassing knowledge of Allah. It

reminds believers that Allah is aware of everything in the heavens and on Earth. This

awareness serves as a foundation for understanding the concept of mindfulness about

Allah's presence and blessings.

The verse mentions that even in private conversations, Allah is present. Whether

there are three people or five, Allah is with them in knowledge. This emphasizes the

omnipresence of Allah's knowledge, which extends to all situations and gatherings. The

verse points out that Allah will inform individuals about what they did on the Day of

Resurrection. This reference to accountability highlights the importance of being mindful

of one's actions and choices. Gratitude serves as a reminder that every action is known to

Allah, leading believers to be more conscious of their behavior.

Gratitude serves as a constant reminder of Allah's presence and blessings. When

believers are grateful for the blessings they receive, they elevate their consciousness

beyond the material realm. They become more attuned to the spiritual dimension of their

lives, fostering a sense of awe and humility.

The verse emphasizes that Allah's knowledge accompanies individuals wherever

they are. This idea reinforces the concept of mindfulness and the awareness that Allah's

guidance is ever-present. Gratitude amplifies this mindfulness, helping believers align

their thoughts and actions with the awareness of Allah's guidance.

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Gratitude, as a practice that raises consciousness and mindfulness, contributes to holistic

well-being. It not only enhances one's spiritual connection but also positively impacts

mental and emotional states. Grateful individuals tend to experience lower levels of

stress, anxiety, and discontentment, which are significant components of overall well-

being.

The Quranic teachings on gratitude and well-being offer timeless insights that are

relevant across cultures and eras. The key lessons gleaned from these insights can be

summarized as follows.

 Gratitude redirects focus from the ordinary to the extraordinary, from the material

to the divine. This shift in focus enhances awareness of Allah's presence and

blessings.

 Gratitude fosters mindfulness of one's actions, knowing that Allah is aware of

everything. This mindfulness contributes to a sense of accountability for one's

deeds.

 Gratitude deepens the spiritual connection by acknowledging Allah's blessings

and presence. This connection is vital for holistic well-being.

 Gratitude diminishes the ego's dominance and fosters humility. This humility

opens the heart and mind to higher awareness.

 Gratitude contributes to mental and emotional resilience, promoting overall well-

being.

In conclusion, embracing gratitude based on Quranic teachings has the potential

to transform individuals by enhancing their consciousness, mindfulness, and

overall well-being. These insights are not bound by time or culture; they resonate
 110

universally as guiding principles for leading a fulfilling and spiritually enriched

life.
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Chapter No 5

Methodology

5.1. Nature of Study

This study is centered on understanding the Quranic concept of ‫( الشكر‬gratitude) as

portrayed in specific Tafsir texts. Tafsir refers to the scholarly interpretation and

explanation of the Quranic verses. The aim is to comprehensively study how the concept

of gratitude is elaborated upon and elucidated by various classical and contemporary

scholars within their Tafsir works. The core focus of this study is to not only understand

the concept of gratitude but also to assess its diverse and multi-dimensional effects on

human well-being. Well-being encompasses not only physical health but also emotional,

psychological, and spiritual aspects that contribute to an individual's overall quality of

life and contentment.

5.2. Qualitative Research Approach

Qualitative research is chosen as the preferred approach for this study. Unlike

quantitative research which deals with numerical data, qualitative research focuses on

understanding meanings, interpretations, and contexts. In this case, it allows the

researchers to deeply engage with the nuances and richness of the Tafsir literature and to

gain a profound understanding of the concept of gratitude and its implications for human

well-being.

Selected classical and contemporary tafaseer are used to elaborate the concept of “

‫( ”شكر‬Gratitude). Classical tafaseer include Tafseer-al-Razi, Tafseer-Ibn-e-Kathir and al-

Durr-al-manshur-fi-tafseer-bil-mathur. Whereas, contemporary tafaseer includes Fi-zilal

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al-quran, Tafseer al Mazhari and Tafseer Zia-ul-Quran. Recent researches, Journals, and

books of eminent writers are used for research.

These tafasir were chosen based on the following standards:

i. Nature (as detailed and juristic)

ii. Reliability

iii. Popularity

5.3. Analysis Type

The study employs a content analysis (thematic analysis) method to examine the

Quranic concept of gratitude and its effects on human well-being. Content analysis

enables the identification of recurring themes, patterns, and meanings within the selected

Tafsir texts, thereby providing a comprehensive exploration of the subject matter.

Content analysis involves reading and re-reading the Tafsir texts to identify recurring

themes or topics related to gratitude. These themes could include the various forms of

gratitude, its benefits, its role in spiritual development, its connection to other Quranic

concepts, and more. By identifying these recurring themes, researchers can unveil the

prevalent ideas and interpretations surrounding gratitude in the Tafsir literature. As

researchers engage deeply with the Tafsir texts, they will seek out patterns in how

gratitude is discussed and the meanings attributed to it. These patterns might include

consistent metaphors, narratives, or conceptual frameworks that Tafsir scholars use to

convey the significance of gratitude. The goal is to discern the common ways in which

the concept is understood and presented across different texts.

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5.4. Data Sources

Primary and secondary data sources have been used in this research.

a. Primary Sources

Selected Tafsir texts from classical and contemporary scholars are the primary

sources of data. These texts include works by renowned scholars such as Ibn Kathir, Al-

sayuti, Al-Razi, and modern Tafsirs by scholars Sanaullah panipati, and Karam Shah al-

azhari.

b. Secondary Sources

Relevant scholarly articles, books, and research papers on the concepts of

gratitude, well-being, and Quranic interpretation provide a theoretical framework and

contextual background for the analysis.

5.5. Data Collection

The data collection process involves identifying and extracting relevant passages

from the selected Tafsir texts that discuss the concept of gratitude and its implications for

human well-being. Passages that highlight the dimensions, meanings, and effects of

gratitude are systematically compiled for analysis.

5.6. Data Analysis

Thematic analysis is conducted in multiple stages:

a. Familiarization

Researchers become acquainted with the Tafsir texts and identify key passages

related to gratitude and well-being.

b. Initial Coding
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Relevant passages are broken down into smaller meaningful units and assigned

initial codes that capture their essence.

c. Generating Themes

Codes are grouped into potential themes that represent different facets of the

Quranic concept of gratitude and its impact on well-being.

d. Review and Refinement

Themes are refined through iterative review and discussion to ensure their

coherence and representativeness.

e. Finalizing Themes

The final themes are established, and their interrelationships are explored to

present a holistic understanding of the concept.

5.7. Ethical Considerations

Proper citation and attribution are fundamental ethical responsibilities when

conducting research. In the context of your study, it means giving credit to the original

Tafsir texts and scholarly works that you reference or quote. This involves clearly

indicating the source of the information you're using, whether it's a direct quote,

paraphrase, or summary. By doing so, you acknowledge the intellectual contributions of

the authors and maintain transparency about the sources of your information.

Being transparent about your research methods and approach is crucial. Clearly

explain how you selected the Tafsir texts, the criteria you used, and the process of data

collection and analysis. This transparency allows readers to understand the methodology

you employed and assess the reliability of your findings.

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In summary, the ethical considerations in your study involve maintaining integrity

in your research by properly citing sources, accurately representing Quranic teachings,

respecting diverse interpretations, being culturally sensitive, avoiding bias, and ensuring

transparency. Adhering to these ethical principles contributes to the credibility and

validity of your research and upholds the integrity of your findings in the academic and

scholarly community.

5.8. Terms and Abbreviations

The following terms and abbreviations are used in this research.

i. ‫( الشكر‬Gratitude)
ii. Tafsir: Interpretation of the Quranic text
iii. Quran: The holy scripture of Islam
iv. Well-being: The state of being content, healthy, and fulfilled
v. Primary sources: Original Tafsir texts

Secondary sources: Scholarly articles, books, and research

vi.
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Analysis and Conclusion

A strong emotion that results from noticing and appreciating the good things in life is

gratitude. It entails expressing gratitude for our benefits, the compassion of others, and

the chances that come our way. Gratitude is a virtue that may be routinely practiced to

improve general well-being; it is not merely a transient emotion. There are numerous

ways in which thankfulness and happiness are related. Positive emotions like joy and

happiness are fostered by gratitude, and they support psychological health in general.

When people show gratitude to others, it deepens social relationships and fosters a sense

of unity and solidarity among communities. Gratitude also fosters hope and resiliency,

helping people better handle the difficulties of life. Investigating the effects of

thankfulness on well-being is essential because it can guide the creation of interventions

and behaviors that improve people's overall quality of life. A comprehensive approach to

fostering well-being at the individual and social levels can result from an understanding

of how gratitude affects emotions, relationships, and physical health. Positive feelings are

often enhanced by gratitude. When people are grateful, they turn their attention away

from tensions and bad thoughts and instead concentrate on the good things in life.

Positive feelings such as happiness, joy, and contentment are fostered by this cognitive

change.

Happiness and life satisfaction are significantly influenced by gratitude.

Numerous studies have demonstrated that those who are appreciative experience higher

levels of life satisfaction and subjective well-being. People who regularly express

appreciation are more pleased with their lives because they concentrate on what they

have rather than what they lack. There is evidence that gratitude leads to better
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cardiovascular health. Stress and inflammation, which are risk factors for cardiovascular

diseases, are typically lower among grateful people. A more relaxed circulatory system

and a lower risk of heart-related illnesses are both influenced by the positive feelings

connected to appreciation. Additionally, gratitude contributes to improved immunological

performance. According to studies, those who express appreciation have higher

immunoglobulin levels and lower levels of stress chemicals. This suggests that feelings

of thankfulness may have an immediate effect on the immune system, making people

more resistant to infections and illnesses. The relationship between thankfulness and

sleep patterns emphasizes the importance of joyful feelings for encouraging sound sleep.

People who often express appreciation have lower levels of worry and stress, both of

which are significant sleep disruptors. By encouraging a healthy nighttime practice,

gratitude works to encourage sound sleep. Gratitude exercises can help you feel peaceful

and tranquil before bed, which can improve the quality of your sleep. A well-liked and

productive method of developing thankfulness in daily life is gratitude journaling. A

gratitude diary is a place where one can routinely record their blessings, think back on

happy memories, and express their thanks. Writing in a thankfulness diary has several

advantages. It improves emotional health, creates a sense of gratitude for even the tiniest

blessings, and assists people in being more conscious of the positive parts of their lives.

By providing a secure setting to process emotions and concentrate on the good things in

life, journaling is also a form of self-care and stress alleviation.

The benefits of long-term gratitude journaling for mental and physical health are

substantial. People who regularly practice gratitude throughout time gain a positive

outlook and become more sensitive to noticing and appreciating the wonderful things in
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their lives. Regularly keeping a thankfulness notebook can boost life satisfaction, lessen

anxiety and depressive symptoms, and enhance emotional health in general. A person's

daily life gets entrenched with the gratitude practice, which results in an upbeat outlook

and a higher sense of contentment. In order to develop social ties and promote a sense of

belonging, thanking others is essential. When people show gratitude to friends, family,

coworkers, or even strangers, a good exchange that improves social ties results. The act

of expressing appreciation is a satisfying experience for both the giver and the receiver. It

starts a circle of positive emotions that feed off one other, creating a network of people

who are encouraging and nurturing. The quality of interpersonal connections improves

when thankfulness is fostered. Healthy relationships require trust and transparency, which

are fundamental components of feeling valued and respected by others.

Expressing thanks and acknowledging the efforts and goodwill of others are all

part of practicing thankfulness in relationships. It contributes to the development of an

environment where people feel loved, respected, and understood.

The advantages of both practices are increased when thankfulness is incorporated

into mindfulness exercises. Gratitude provides a layer of optimism and appreciation for

the present experience, whereas mindfulness entails being fully present and attentive to

the present moment. The goal of gratitude meditation is to refocus one's thoughts and

sentiments of gratitude toward oneself, other people, or the outside world. The feeling of

inner calm and satisfaction is deepened by the union of mindfulness and thankfulness.

Techniques for practicing gratitude meditation involve concentrating on particular things

in life for which to be grateful, such as health, connections, and opportunities. Regular

gratitude meditation can enhance the amount of good feelings, reduce stress, and improve
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general well-being. According to studies, gratitude meditation is a useful technique for

boosting psychological well-being in general since it can enhance mental health and

emotional toughness. Islamic beliefs place a high value on gratitude. Muslim believers

are urged to thank Allah (God) for His blessings and favors. Gratitude is regarded as a

cornerstone of faith and as a vital tool for interacting with the Divine. Both Buddhist and

Hindu faiths place a strong emphasis on gratitude. Buddhists give thanks for the Buddha's

teachings and the road to enlightenment. Hindus express their gratitude to the almighty

and their appreciation for the gifts they have had in life. Indigenous cultures frequently

place a strong emphasis on appreciation as a means to recognize how intertwined humans

and nature are. Giving appreciation to the environment, plants, animals, and ancestors for

providing nutrition and wisdom is a part of gratitude traditions.

Studies on thankfulness that cross cultural boundaries show the variety of ways

that many cultures express and practice gratitude. While acknowledging the cultural

variations and expressions of gratitude, these studies offer insight into its universality as a

human virtue. It has been demonstrated that feeling grateful inspires people to do good

deeds. People are more likely to pay it forward and assist others in return when they are

appreciative of the assistance or support they have received. Increased charitable giving

is also correlated with gratitude. People who feel appreciation are more likely to support

those in need and donate to charity causes. Gratitude increases people's awareness of the

needs and feelings of others, which encourages empathic reactions. Gratitude increases a

person's capacity to comprehend and relate to the pleasures and sufferings of those

around them. Grateful people are more inclined to participate in volunteer activities and

community projects. Their appreciation goes beyond the benefits to themselves and
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motivates them to want to make a positive difference in society. Relationships between

employees and their managers, coworkers, and subordinates are improved through

showing gratitude in the workplace. A better work environment and stronger team

dynamics are fostered by showing appreciation for colleagues' contributions and efforts.

Companies that encourage thankfulness practices foster an environment of support and

appreciation. Initiatives that show gratitude, such as thank-you cards and award

programs, have a beneficial effect on staff morale. Workplace stress and burnout can be

significantly reduced by practicing gratitude. Employees are less likely to endure work-

related stress and to maintain a good work-life balance when they feel valued and

appreciated.

The inclusion of thankfulness in the classroom has a favorable effect on both

academic achievement and student well-being. Students who are grateful display higher

levels of involvement, motivation, and academic achievement. Journaling, expressing

gratitude, and incorporating gratitude into lesson plans are all examples of gratitude

interventions used in educational contexts. Students' emotional and social skills are

improved by these approaches. Institutions of higher learning that promote an attitude of

gratitude develop a supportive and valued environment for both educators and students.

The value of gratitude permeates interactions and educational opportunities. By

improving memory, cognitive flexibility, and general cognitive function, gratitude helps

older persons maintain their cognitive health. Grateful people are better able to handle the

cognitive changes that come with aging. Gratitude is linked to improved physical health,

more life satisfaction, and fewer depressive symptoms in older populations. Resilience in

the face of aging-related obstacles is fostered by gratitude

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Gratitude-based activities in elder care homes foster caring environments that

enhance residents' emotional well-being. Exercises in thankfulness and gratitude circles

strengthen interpersonal relationships and lessen emotions of loneliness. Seniors'

loneliness and isolation can be significantly reduced by practicing gratitude.

Thankfulness expression and encouragement of a sense of community have a great effect

on emotional wellness. By instilling a sense of awe and appreciation for the natural

environment, gratitude can promote eco-consciousness. People who are appreciative of

the riches and beauty that nature provides are more inclined to adopt sustainable

behaviors. Spending time in nature, cultivating mindfulness, and expressing gratitude for

the riches of the land are all components of nature-based thankfulness practices. These

activities foster a stronger bond with nature and motivate ecologically responsible

behavior. Gratitude can act as a catalyst for long-lasting behavior. People who are

appreciative of the blessings nature has given them are more likely to take steps to

safeguard and preserve natural resources. Grateful people are more inclined to take part

in environmental advocacy and promote laws that encourage sustainable lifestyles.

Having gratitude for the natural world might increase one's sense of obligation and drive

to protect the environment.

Simply said, feeling grateful has a deep and diayat impact on improving overall

wellness. Gratitude has a wide range of good benefits for people and society alike, from

creating strong social bonds and enhancing physical health to boosting prosocial

behavior. Gratitude is regarded as a virtue that improves spiritual connections and

appreciation for life's benefits across a wide range of cultures and religions. Its influence

on a variety of facets of life, such as aging, workplace dynamics, and education,

 122

highlights how important it is to foster a happy and meaningful lifestyle. The potential of

gratitude as a catalyst for environmental conservation is further shown by its role in

creating eco-awareness and endorsing sustainable lifestyles. A more caring,

interconnected, and sustainable world may be possible if thankfulness is recognized and

accepted as a fundamental component of human nature.

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Conclusion

1. Throughout the entirety of this thesis, an in-depth investigation of the concept of "

‫( "لُّش ْك ر‬Gratitude) as it appears in the Quran has been presented, illuminating its

many facets as well as its influence on the health and happiness of humans. The

study showed that thankfulness is a significant and recurrent motif in the Quran,

highlighting how important it is in the life of a believer to have an attitude of

thanks. Individuals are encouraged to show thankfulness to Allah for His

innumerable favors, which is a notion that has strong roots in Islamic teachings

and encourages individuals to practice gratitude.

2. Extensive research was done to better comprehend thankfulness, and this research

covered not only the literal but also the technical implications of the term. It was

seen that the expression of thankfulness is not restricted to mere verbalizations but

rather encompasses not only internal feelings but also movements of the tongue,

heart, and body. In addition, several terms in the Quran, such as "Shukr" and

"Hamd," were located, and it was discovered that each of these words conveys a

unique sense of thankfulness.

3. It was discovered that gratitude has a close connection to human well-being, with

the positive effects of gratitude being visible across numerous topics in the Quran.

Allah will reward those who show gratitude, but those who are ungrateful will

face the repercussions of their actions. Furthermore, the Quran emphasizes the

connection between expressing appreciation and getting an abundance of benefits

and pardons from Allah. This connection is emphasized throughout the whole

book.
 124

4. Important insight was gained regarding the relationship that exists between

gratitude and overall happiness. People who practice gratitude report increased

levels of pleasant emotions, pleasure, and life satisfaction, as well as an overall

sense of well-being. The critical impact that gratitude plays in both preserving

cardiovascular health and increasing immunological function further highlights

the significance of gratitude for a person's overall physical well-being.

5. It was discovered that gratitude has a significant impact on the quality of sleep,

increasing the likelihood of having peaceful sleep and lowering the risk of

experiencing insomnia. Writing in a gratitude diary has been recognized as a

beneficial activity that can help nurture feelings of thanks and positivity, which

can have great effects over the long run on one's mental health and overall well-

being. The practice of expressing thankfulness to one's fellow humans strengthens

interpersonal relationships and strengthens social ties.

6. The expression of gratitude has been studied in a variety of cultural contexts,

revealing its pervasiveness as a driving factor behind the development of eco-

awareness and the promotion of environmental preservation. The correlation

between appreciation and altruistic conduct uncovered the fact that thankfulness is

a driving force behind acts of kindness and charitable contributions.

7. The study of the concept of " (Gratitude) in the Quran as it is presented in a

selection of Tafsir texts has yielded remarkable insights into its significance in

Islam as well as its far-reaching influence on the health and happiness of

individuals. Believers are encouraged to have an optimistic attitude toward life

 125

and to express their gratitude to Allah through the practice of gratitude, which

serves as a guiding principle for believers.

8. The passages in the Quran on gratitude and the concepts related to it brought to

light the transformational power of gratitude, with gifts from Allah and plentiful

bounties as outcomes. The practice of gratitude has evolved as an effective

method for cultivating pleasant feelings, happiness, and fulfillment. It has been

found that cultivating an attitude of thankfulness through activities such as

journaling and meditation has a positive impact on one's mental health as well as

their overall pleasure with life.

9. In addition, it was discovered that thankfulness affects a variety of other

categories, including health outcomes, the quality of sleep, the quality of social

connections, education, the dynamics of the workplace, and environmental

conservation. The influence that gratitude has on the health and happiness of

employees as well as their level of satisfaction in their jobs highlights the

important role that gratitude plays in fostering a positive culture inside a business.

10. The dynamic relationship between thankfulness, empathy, and compassion was

brought to light, which inspired individuals to become more involved in volunteer

work and community service. Additionally, thankfulness was discovered to be an

essential component of good aging, as it contributes to the cognitive well-being

and emotional resilience of older persons.

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Recommendations

1. Organizations can proactively implement gratitude initiatives to promote a culture

of appreciation and well-being. These initiatives may include setting up formal

recognition programs, where employees are encouraged to nominate their peers

for outstanding contributions.

2. Regularly recognizing and celebrating employee achievements and milestones can

have a profound impact on job satisfaction and employee morale. Another

effective gratitude practice is promoting a culture of open and sincere feedback.

3. Encouraging team members to express gratitude and appreciation to one another

daily creates a supportive and positive work environment. In Islamic

organizational culture, leaders can set the tone for gratitude by expressing

appreciation for their employees' efforts and contributions.

4. The Quran emphasizes the importance of being grateful to Allah and others, as

seen in Surah Luqman: "And We had certainly given Luqman wisdom [and said],

'Be grateful to Allah.' And whoever is grateful is grateful for [the benefit of]

himself. And whoever denies [His favor] - then indeed, Allah is Free of need and

Praiseworthy." This verse highlights the personal benefits of being grateful and

extends to the workplace, where gratitude can lead to increased well-being and

job satisfaction.

5. To foster a culture of gratitude in educational institutions, gratitude can be

integrated into the curriculum and learning environments.

 127

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 ‫‪139‬‬

‫‪Index of Quranic Verses‬‬

‫‪Sr.no‬‬ ‫‪Surah and Verse‬‬ ‫‪Arabic Text‬‬

‫‪Number‬‬

‫‪1‬‬ ‫‪Surah Al-Baqarah 2:52‬‬ ‫َّمُث َع َفۡو اَن َع ۡنۡمُك ِّم ۢۡن َبۡع ِد ٰذ َكِل َلَع َّلۡمُك َتۡش ُكُر ۡو َن‬
‫‪2‬‬ ‫‪Surah Al-Baqara‬‬ ‫ٱ‬ ‫ٱ ٱ‬
‫َّن لَّص َفا َو ۡلَمۡر َو َة ِم ن َش َع ٓاِئِر ِۖهَّلل َفَم ۡن َح‬
‫‪2:158‬‬ ‫ِإ‬
‫َّج ٱۡلَبۡيَت َأِو ٱۡع َتَمَر َفاَل ُجَناَح َعَلۡي ِه َأن َيَّط َّو َف ِهِب َم ۚا‬
‫ٱ‬
‫َو َم ن َتَط َّو َع َخٗرۡي ا َف َّن َهَّلل َش اِك ٌر َعِلٌمي‬
‫‪3‬‬ ‫‪Surah‬‬ ‫‪Al-Baqara‬‬ ‫َيٰٓـَأَهُّيا ٱِذَّل يَن َء اَمُنو۟ا ُلُكِإو۟ا ِم ن َط ِّي َبٰـِت َم ا َر َز ْقَنٰـْمُك‬
‫ٱ‬
‫‪2:172‬‬
‫َو ْش ُكُر و۟ا ِهَّلِل ن ُكنْمُت اَّي ُه َتْع ُبُد وَن‬
‫ِإ‬ ‫ِإ‬
‫‪4‬‬ ‫‪Surah Al-Baqara 2:185‬‬ ‫َش ۡهُر َر َم َض اَن اِذَّلٓۡى ُاۡنِز َل ِف ۡيِه اۡلُقۡر ٰا ُن ُهًد ى ِّللَّناِس َو‬
‫َبِّي ٰنٍت ِّم َن اۡلُهٰد ى َو اۡلُفۡر َقاِۚن َفَم ۡن َش ِهَد ِم ۡنُمُك الَّش ۡهَر َفۡلَيـُص ۡم ُه ؕ ‬
‫َو َمۡن اَک َن َمِر ۡيًض ا َاۡو َعىٰل َس َفٍر َفِع َّد ٌة ِّم ۡن َااَّي ٍم ُاَخ َؕر ُيِر ۡيُد اُهّٰلل ِبُمُک‬
‫اۡلُيَرۡس َو اَل ُيِر ۡيُد ِبُمُک َو ِلُتِمۡکُلوا اۡلِع َّد َة َو ِلُتَکُرِّب وا اَهّٰلل َعىٰل َم ا َه ٰد ٮۡمُك‬
‫َو َلَع َّلۡمُک َتۡش ُكُر ۡو َن‬
‫‪5‬‬ ‫‪Surah Al-Baqara 2:243‬‬ ‫َاَلۡم َتَر ِاىَل اِذَّل ۡيَن َخ َر ُج ۡو ا ِم ۡن ِد اَي ِر ۡمِه َو ۡمُه ُاُل ۡو ٌف َح َذ َر اۡلَم ۡو ِت‬
‫َفَق اَل َلُهُم اُهّٰلل ُم ۡو ُت ۡو ا َّمُث َاۡح َي اُھ ۡم ؕ ِاَّن اَهّٰلل ُذَل ۡو َفۡض ٍل َعىَل الَّن اِس‬
‫َو ٰلـِكَّن َاۡکَرَث الَّناِس اَل َيۡش ُک ُر ۡو َن‬
‫‪6‬‬ ‫‪Surah Al-Baqara 2:56‬‬ ‫َّمُث َبَع ۡثَٰن مُك ِّم ۢن َبۡع ِد َم ۡو ِتۡمُك َلَع َّلۡمُك َتۡش ُكُر ون‬
‫‪7‬‬ ‫‪Surah Al-Baqara 2:152‬‬ ‫َفاۡذ ُكُر ۡو ٓۡىِن َاۡذ ُكۡر ۡمُك َو اۡش ُک ُر ۡو ا ۡىِل َو اَل َتۡكُفُر و‬
‫ٱ ٱ‬ ‫ٱ‬
‫‪8‬‬ ‫‪Surah Al-Imran 3:123‬‬ ‫َو َلَقْد َنَرَص ُمُك ُهَّلل ِبَبْد ٍر َو َأنْمُت َأِذٌةَّل َف َّتُقو۟ا َهَّلل َلَع َّلْمُك َتْش ُكُر وَن‬
‫‪9‬‬ ‫‪Surah Al-Imran 3:145‬‬ ‫َو َم ا اَك َن ِلَنْفٍس َأن َتُم وَت اَّل ْذ ِن ٱِهَّلل ِكَتٰـًبا ُّمَؤ َّج اًل َو َم ن ُيِر ْد‬
‫ِإ ِإِب‬
‫َثَو اَب ٱُّدل ْنَيا ُنْؤ ِتِه ۦ ِم َهْنا َو َم ن ُيِر ْد َثَو اَب ٱْلَٔـاِخ َر ِة ُنْؤ ِتِه ۦ ِم َهْنا‬
‫ٱ‬
‫َو َس َنْج ِز ى لَّش ٰـ ِكِر يَن‬

‫‪10‬‬
‫‪Surah Al-Imran 3:144‬‬
‫َو َم ا ُم َح َّم ٌد اَّل َر ُس وٌل َقْد َخ َلْت ِم ن َقْبِهِل ٱلُّر ُس ُل َأَف ۟ين‬
‫ِإ‬ ‫ِإ‬
 ‫‪140‬‬

‫َّم اَت َأْو ُقِتَل ٱنَقَلْبْمُت َعٰٓىَل َأْع َقٰـِب ْمُك َو َم ن َينَقِلْب َعٰىَل َع ِقَبْي ِه َفَلن‬
‫ٱ ٱ‬ ‫ٱ‬
‫َيَّرُض َهَّلل َش ْئًـا َو َس َيْج ِز ى ُهَّلل لَّش ٰـ ِكِر يَن‬
‫‪11‬‬ ‫‪Surah An-Nisa 4:147‬‬ ‫ِاَّن اۡلُم ٰنِفِقَنۡي ٰخُي ِد ُع ۡو َن اَهّٰلل َو ُه َو َخ اِد ُعُهۡم ۚ َو ِا َذ ا َقاُم ۤۡو ا ِاىَل الَّص ٰلوِة‬
‫َقاُم ۡو ا ُكَس اىٰل ۙ ُيَر ٓاُء ۡو َن الَّناَس َو اَل َيۡذ ُكُر ۡو َن اَهّٰلل ِااَّل َقِلۡي ًل‬
‫‪12‬‬ ‫‪Surah Al-Ma'idah 5:6‬‬ ‫ٰۤيـَاَهُّيا اِذَّل ۡيَن ٰا َم ُنۤۡو ا ِاَذ ا ُقۡمۡمُت ِاىَل الَّص ٰلوِة َفاۡغِس ُلۡو ا‬
‫ُو ُج ۡو َه ۡمُك َو َاۡيِد َيۡمُك ِاىَل اۡلَمَر اِف ِق َو اۡم َس ُح ۡو ا ِبُر ُء ۡو ِس ۡمُك َو َاۡر ُج َلۡمُك ِاىَل‬
‫اۡلـَكۡع َبِنۡي ؕ َو ِا ۡن ُكۡنۡمُت ُج ُنًبا َفاَّط َّهُر ۡو اؕ َو ِا ۡن ُكۡنۡمُت َّم ۡر ٰۤىَض َاۡو َعىٰل‬
‫َس َفٍر َاۡو َج ٓاَء َاَح ٌد ِّم ۡنۡمُك ِّم َن اۡلَغٓاِئِط َاۡو ٰلَمۡس ُمُت الِّنَس ٓاَء َفۡمَل ِجَتُد ۡو ا‬
‫َم ٓاًء َفَتَيَّمُمۡو ا َص ِع ۡي ًد ا َط ِّي ًبا َفاۡم َس ُح ۡو ا ِبُو ُج ۡو ِهۡمُك َو َاۡيِد ۡيۡمُك ِّم ۡنُه ؕ َم ا‬
‫ُيِر ۡيُد اُهّٰلل ِلَيۡج َع َل َعَلۡي ۡمُك ِّم ۡن َح َر ٍج َّو ٰلـِكۡن ُّيِر ۡيُد ِلُي َط ِّهَر ۡمُك َو ِلُيَّمِت‬
‫ِنۡع َم َتٗه َعَلۡي ۡمُك َلَع َّلۡمُك َتۡش ُكُر ۡو َن‬
‫‪13‬‬ ‫‪Surah Al-Ma'idah 5:89‬‬ ‫اَل ُيَؤ اِخ ُذ ُمُك ٱُهَّلل ِبٱلَّلْغِو ٓىِف َأْيَمٰـِنْمُك َو َلٰـ ِكن ُيَؤ اِخ ُذ مُك ِبَم ا‬
‫َع َّقدُمُّت ٱَأْلْيَمٰـ َن َفَكَّفٰـَر ُتُه ٓۥ ْط َع اُم َع َرَش ِة َم َس ٰـ ِكَني ِم ْن َأْو َس ِط َم ا‬
‫ِإ‬
‫ُتْط ِع ُم وَن َأْه ِليْمُك َأْو ِكْس َو ُهُتْم َأْو ْحَت ِر يُر َر َقَبٍة َفَم ن َّلْم ِجَيْد َفِص َياُم‬
‫َثَلٰـَثِة َأاَّي ٍم َٰذَكِل َكَّفٰـ َر ُة َأْيَمٰـِنْمُك َذ ا َح َلْفْمُت َو ٱْح َفُظ ٓو ۟ا َأْيَم ٰـَنْمُك َكَٰذَكِل‬
‫ِإ‬ ‫ٱ‬
‫ُيَبُنِّي ُهَّلل َلْمُك َء اَيٰـِتِه ۦ َلَع َّلْمُك َتْش ُكُر وَن‬
‫‪14‬‬ ‫‪Surah Al-An'am 6:63‬‬ ‫ُقْل َم ن ُيَنِّج يمُك ِّم ن ُظ ُلَمٰـ ِت ٱْلِّرَب َو ٱْلَبْح ِر َتْد ُع وَنُهۥ‬
‫ٱ‬
‫َتُّرَض ًعا َو ُخ ْفَيًة َّلْنِئ َأَجنٰى َنا ِم ْن َه ٰـِذِه ۦ َلَنُكوَنَّن ِم َن لَّش ٰـِكِر يَن‬
‫‪15‬‬ ‫‪Surah Al-An'am 6:53‬‬ ‫ٰۤيـَاَهُّيا اِذَّل ۡيَن ٰا َم ُنۡو ا اَل َحُتِّرُم ۡو ا َط ِّي ٰبِت َم ۤا َاَح َّل اُهّٰلل َلـۡمُك‬
‫َو اَل َتۡعَتُد ۡو اؕ ِاَّن اَهّٰلل اَل ِحُي ُّب اۡلُم ۡعَتِد ۡيَن‬
‫‪16‬‬ ‫‪Surah Al-A'raf 7:58‬‬ ‫َو ٱْلَبُدَل ٱلَّط ِّي ُب ْخَي ُر ُج َنَب اُتُهۥ ْذ ِن َر ِّبِه ۦ َو ٱِذَّل ى َخ ُبَث اَل ْخَي ُر ُج اَّل‬
‫ِإ‬ ‫ٱ ِإِب‬
‫َنِكًد ا َكَٰذ َكِل ُنِّرَص ُف ْلَٔـاَيٰـِت ِلَقْو ٍم َيْش ُكُر وَن‬
‫‪17‬‬ ‫‪Surah Al-A'raf 7:17‬‬
‫َّمُث َلَٔـاِتَيُهَّنم ِّم ۢن َبِنْي َأْي ِد ِهي ْم َو ِم ْن َخ ْلِفِهْم َو َع ْن َأْيَم ٰـِهِن ْم َو َع ن َمَش ٓاِئِلِهْم‬
‫ۖ َو اَل ِجَتُد َأْكَرَث ْمُه َش ٰـ ِكِر يَن‬

‫‪18‬‬ ‫‪Surah Al-A'raf 7:10‬‬ ‫َو َلَق ْد َم َّكَّنٰـْمُك ىِف ٱَأْلْر ِض َو َجَع ْلَن ا َلْمُك ِف َهيا َم َع ٰـ ِيَش ۗ َقِلياًۭل َّم ا‬
 ‫‪141‬‬

‫َتْش ُكُر وَن‬

‫‪19‬‬ ‫‪Surah Al-A'raf 7:144‬‬ ‫َقاَل َيٰـُم وٰٓىَس ىِّن ٱْص َط َفْيُتَك َعىَل ٱلَّن اِس ِبِر َس ٰـَلٰـىِت َو ِبَلَكٰـِم ى َفُخ ْذ‬
‫ِإ ٱ‬
‫َم ٓا َء اَتْيُتَك َو ُكن ِّم َن لَّش ٰـ ِكِر يَن‬
‫‪20‬‬ ‫‪Surah Al-A'raf 7:189‬‬ ‫ُه َو اِذَّل ۡى َخ َلَقۡمُك ِّم ۡن َّنـۡف ٍس َّو اِح َد ٍة َّو َجَع َل ِم َهۡنا َز ۡو َهَجا ِلَيۡس ُكَن‬
‫ِاَلَهۡياۚ َفَلَّم ا َتَغّٰش َهٮا َمَحَلۡت ۡمَح اًل َخ ِفۡيًف ا َفَم َّر ۡت ِب ٖه ۚ َفَلَّم ۤا َاۡثَقَلۡت‬
‫َّدَع َو ا اَهّٰلل َر ُهَّبَم ا َلـۡنِئ ٰا َتۡي َتـَنا َص اِلًح ا َّلـَنُكۡو َنَّن ِم َن الّٰش ِكِر ۡيَن‬
‫‪21‬‬ ‫‪Surah Al-Anfal 8:26‬‬ ‫َو اۡذ ُك ُر ۤۡو ا ِا ۡذ َاۡنـۡمُت َقِلۡي ٌل ُّم ۡس َتۡض َع ُفۡو َن ىِف اَاۡلۡر ِض َخَتاُفۡو َن َاۡن‬
‫َّيَتَخ َّط َفُمُك الَّناُس َفٰا ٰو ٮۡمُك َو َاَّيَد ۡمُك ِبَنِرۡص ٖه َو َر َز َقۡمُك ِّم َن الَّط ِّي ٰبِت َلَع َّلۡمُك‬
‫َتۡش ُكُر ۡو َن‬
‫‪22‬‬ ‫‪Surah Yunus 10:22‬‬ ‫ُه َو ٱِذَّل ى ُيَس ُرِّي ْمُك ىِف ٱْلِّرَب َو ٱْلَبْح ِر ۖ َح ٰٓىَّت َذ ا ُكنْمُت ىِف ٱْلُفِكْل‬
‫ِإ‬
‫َو َج َر ْيَن ِهِب م ِبِر ٍۢحي َط ِّي َبٍۢة َو َفِر ُح و۟ا َهِبا َج ٓاَء َهْتا ِر ٌحي َعاِص ٌۭف َو َج ٓاَء ُمُه‬
‫ٱ‬ ‫ٱ‬
‫ْلَمْو ُج ِم ن ِّلُك َم اَك ٍۢن َو َظ ُّنٓو ۟ا َأُهَّنْم ُأِح يَط ِهِب ْم ۙ َدَع ُو ۟ا َهَّلل ُم ْخ ِلِص َني‬
‫ٱ‬ ‫ٱ‬
‫ُهَل ِّدل يَن َلْنِئ َأَجنْي َتَنا ِم ْن َه ٰـِذِه ۦ َلَنُكوَنَّن ِم َن لَّش ٰـِكِر يَن‬
‫‪23‬‬ ‫‪Surah Yunus 10:60‬‬ ‫َو َم ا َظ ُّن ٱِذَّل يَن َيۡفُرَت وَن َعىَل ٱِهَّلل ٱۡلَكِذ َب َيۡو َم ٱۡلِقَٰيَم ِۗة َّن ٱَهَّلل ُذَل و‬
‫ِإ‬ ‫ٱ‬
‫َفۡض ٍل َعىَل لَّناِس َو َٰل ِكَّن َأۡكَرَث ۡمُه اَل َيۡش ُكُر وَن‬
‫‪24‬‬ ‫‪Surah Yusuf 12:38‬‬ ‫َو ٱَّتَبْع ُت ِم َةَّل َء اَب ٓاِء ٓى ْبَٰر ِه َمي َو َحْسٰـ َق َو َيْع ُق وَب َم ا اَك َن َلَن ٓا َأن‬
‫ُّنِرْش َك ِبٱِهَّلل ِم ن ْىَش ٍء ِإ َٰذَكِل ِم ِإن َفْض ِل ٱِهَّلل َعَلْي َن ا َو َعىَل ٱلَّن اِس‬
‫ٱ‬
‫َو َلٰـِكَّن َأْكَرَث لَّناِس اَل َيْش ُكُر وَن‬
‫‪25‬‬ ‫‪Surah Ibrahim 14:5‬‬ ‫َو َلـَقۡد َاۡر َس ۡلَنا ُم ۡو ىٰس ٰاِب ٰيِتَن ۤا َاۡن َاۡخ ِر ۡج َقۡو َم َك ِم َن الُّظ ُلٰم ِت ِاىَل‬
‫الُّن ۡو ِر َو َذ ِّك ۡر ۡمُه َاِبّٰيِمٮ اِهّٰلل ؕ ِاَّن ۡىِف ٰذ َكِل ٰاَلٰيٍت ّلِـِّلُك َص َّباٍر‬
‫َش ُكۡو ٍر ‪َ ,‬و ِا ۡذ َق اَل ُم ۡو ىٰس ِلـَقۡو ِم ِه اۡذ ُك ُر ۡو ا ِنۡع َم َة اِهّٰلل َعَلۡي ۡمُك ِا ۡذ‬
‫َاٰجۡن ٮۡمُك ِّم ۡن ٰا ِل ِف ۡر َع ۡو َن َيُس ۡو ُم ۡو َنـۡمُك ُس ۤۡو َء اۡلَع َذ اِب َو ُي َذ ُحِّب ۡو َن‬
‫َاۡبَن ٓاَء ۡمُك َو َيۡس َتۡح ُيۡو َن ِنَس ٓاَء ۡمُكؕ َو ۡىِف ٰذ ِلۡمُك َبۤاَل ٌء ِّم ۡن َّر ِّبۡمُك َع ِظ ٌمۡي‬
‫‪َ ,‬و ِا ۡذ َاَتَّذ َن َر ُّبۡمُك َلـۡنِئ َش َكۡر ۡمُت َاَلِز ۡيَد َّنـۡمُك َو َلـۡنِئ َكَف ۡر ۡمُت ِاَّن َعَذ اۡىِب‬
‫َلَش ِد ۡيٌد ‪َ ,‬و َق اَل ُم ۡو ىٰٓس ِا ۡن َتۡكُف ُر ۤۡو ا َاۡنـۡمُت َو َمۡن ىِف اَاۡلۡر ِض ِمَج ۡي ًع اۙ ‬
‫َفِاَّن اَهّٰلل َلـَغٌّىِن ِمَح ۡي ٌد‬
‫‪26‬‬ ‫‪Surah Ibrahim 14:7‬‬ ‫َو ِا ۡذ َاَتَّذ َن َر ُّبۡمُك َلـۡنِئ َش َكۡر ۡمُت َاَلِز ۡيَد َّنـۡمُك َو َلـۡنِئ َكَف ۡر ۡمُت ِاَّن َعَذ اۡىِب‬
 ‫‪142‬‬

‫َلَش ِد ۡيٌد‬
‫‪27‬‬ ‫‪Surah Ibrahim 14:37‬‬ ‫َّر َّبَن ٓا ٓىِّن َأْس َكنُت ِم ن ُذ ِّر َّيىِت ِب َو اٍد َغِرْي ِذ ى َز ْر ٍع ِع نَد َبْيِت َك‬
‫ٱ‬ ‫ٱ‬ ‫ٱ‬ ‫ٱ ِإ‬
‫ْلُم َح َّر ِم َر َّبَنا ِلُيِقُميو۟ا لَّص َلٰو َة َف ْج َع ْل َأْفِٔـَد ًۭة ِّم َن لَّن اِس ْهَتِوٓى َل ْمِهْي‬
‫ِإ‬ ‫ٱ‬ ‫ٱ‬
‫َو ْر ُز ْقُهم ِّم َن لَّثَم َٰر ِت َلَع َّلُهْم َيْش ُكُر وَن‬
‫‪28‬‬ ‫‪Surah An-Nahl 16:14‬‬ ‫َو ُه َو ٱِذَّل ي َّخَسَر ٱۡلَبۡح َر ِلَتۡأُلُكوْا ِم ۡنُه َلۡح ٗم ا َط ِر اّٗي َو َتۡس َتۡخ ِر ُج وْا ِم ۡنُه‬
‫ٱ‬
‫ِحۡلَيٗة َتۡلَبُس وَهَنۖا َو َتَر ى ۡلُفَكۡل َم َو اِخ َر ِف يِه َو ِلَتۡبَتُغوْا ِم ن َفۡض ِهِل ۦ َو َلَع‬
‫َّلۡمُك َتۡش ُكُر وَن‬
‫‪29‬‬ ‫‪Surah An-Nahl 16:78‬‬ ‫َو ٱُهَّلل َأْخ َر َج مُك ِّم ۢن ُبُط وِن ُأَّم َهٰـِتْمُك اَل َتْع َلُم وَن َش ْئًۭـا َو َجَع َل َلُمُك‬
‫ٱ‬ ‫ٱ‬ ‫ٱ‬
‫لَّس ْمَع َو َأْلْبَص ٰـ َر َو َأْلْفِٔـَد َةۙ َلَع َّلْمُك َتْش ُكُر وَن‬
‫ٱ‬ ‫ٱ‬ ‫ٱ‬
‫‪30‬‬ ‫‪Surah An-Nahl 16:114‬‬ ‫َفُلُكو۟ا ِم َّم ا َر َز َقُمُك ُهَّلل َح َلٰـاًۭل َط ِّي ًۭب ا َو ْش ُكُر و۟ا ِنْع َم َت ِهَّلل ِإ ن ُكنْمُت‬
‫اَّي ُه َتْع ُب ُد ونَ‬
‫ِإ‬
‫ٱ‬
‫‪31‬‬ ‫‪Surah An-Nahl 16:121‬‬
‫َش اِك ًر ا َأِّلْنُع ِم ِه ْج َتَبٰى ُه َو َهَد ٰىُه ِإ ٰىَل َٰرِصٍط ُّم ْس َتِقٍمي‬
‫ٱ‬ ‫ٱ‬ ‫ٱ‬
‫‪32‬‬ ‫‪Surah Al-Isra 17:19‬‬ ‫َفُلُكوْا ِم َّم ا َر َز َقُمُك ُهَّلل َح َٰل اٗل َط ِّي ٗب ا َو ۡش ُكُر وْا ِنۡع َم َت ِهَّلل ِإ ن ُكنۡمُت‬
‫اَّي ُه َتۡع ُبُد وَن‬
‫ِإ‬
‫‪33‬‬ ‫‪Surah Al-Isra 17:3‬‬ ‫ُذ ِّر َّيَة َمْن َمَحْلَنا َم َع ُنوٍحۚ َّنُهۥ اَك َن َع ْب ًۭد ا َش ُكوًۭر ا‬
‫ِإ‬
‫‪34‬‬ ‫‪Surah‬‬ ‫‪Al-Anbiya‬‬ ‫َو َعَّلۡمَٰن ُه َص ۡنَع َة َلُب وٖس َّلۡمُك ِلُتۡح ِص َنمُك ِّم ۢن َبۡأِس ۖۡمُك َفَه ۡل َأنۡمُت َٰش ِكُر و‬
‫‪21:80‬‬
‫َن‬
‫ٱ ٱ‬ ‫ٱ‬ ‫ٱ‬
‫‪35‬‬ ‫‪Surah Al-Hajj 22:36‬‬ ‫َو ْلُب ْد َن َجَع ْلَنٰـ َها َلمُك ِّم ن َش َع ٰٓـِرِئ ِهَّلل َلْمُك ِف َهيا َخٌۭرْيۖ َف ْذ ُكُر و۟ا َمْس‬
‫ٱِهَّلل َعَلَهْيا َص َو ٓاَّف ۖ َف َذ ا َو َج َبْت ُج ُنوَهُبا َفُلُكو۟ا ِم َهْنا َو َأْط ِع ُم و۟ا‬
‫ِإ‬ ‫ٱ ٱ‬
‫ْلَقاِنَع َو ْلُم ْع َّرَت ۚ َكَٰذ َكِل َّخَسْر َنٰـَها َلْمُك َلَع َّلْمُك َتْش ُكُر وَن‬
‫‪36‬‬ ‫‪Surah Al- Mominoon‬‬ ‫َو ُه َو ٱِذَّل ٓى َأنَش َأ َلُمُك ٱلَّس ْمَع َو ٱَأْلْبَص ٰـ َر َو ٱَأْلْفِٔـَد َةۚ َقِلياًۭل َّم ا‬
‫‪23:78‬‬
‫َتْش ُكُر وَن‬
‫‪37‬‬ ‫‪Surah Al-Furqan 25:62‬‬ ‫َو ُه َو ٱِذَّل ى َجَع َل ٱَّلْي َل َو ٱلَهَّناَر ِخ ْلَف ًۭة ِّلَم ْن َأَر اَد َأن َي َّذ َّكَر َأْو َأَر اَد‬
‫ُش ُك وًۭر ا‬

‫‪38‬‬ ‫‪Surah An-Naml 27:40‬‬ ‫َق اَل ٱِذَّل ى ِع نَد ُه ۥ ِعٌۭمْل ِّم َن ٱْلِكَتٰـِب َأ۠اَن َء اِتيَك ِبِه ۦ َقْب َل َأن َيْر َت َّد‬
 ‫‪143‬‬

‫َلْي َك َط ْر ُف َك ۚ َفَلَّم ا َر َء اُه ُم ْس َتِقًّر ا ِع نَد ُه ۥ َق اَل َه ٰـَذ ا ِم ن َفْض ِل‬

‫ِإ‬
‫َر ىِّب ِلَيْب ُلَو ٓىِن َء َأْش ُكُر َأْم َأْكُفُر ۖ َو َم ن َش َكَر َف َّنَم ا َيْش ُكُر ِلَنْفِس ِه ۦۖ ‬
‫ِإ‬
‫َو َم ن َكَفَر َف َّن َر ىِّب َغٌّۭىِن َكِرٌۭمي‬
‫ِإ‬
‫‪39‬‬ ‫‪Surah An-Naml 27:19‬‬ ‫َفَتَبَّس َم َض اِح اًۭك ِّم ن َقْو ِلَه ا َو َق اَل َر ِّب َأْو ِز ْع ٓىِن َأْن َأْش ُكَر ِنْع َم َت َك‬
‫ٱَّلٓىِت َأْنَعْم َت َعَّىَل َو َعٰىَل َٰو َدِل َّى َو َأْن َأَمْع َل َص ٰـِلًۭح ا َتْر َض ٰى ُه‬
‫ٱ‬
‫َو َأْد ِخ ْلىِن ِبَر َمْحِتَك ىِف ِع َباِد َك لَّص ٰـِلِح َني‬
‫ٱ‬
‫‪40‬‬ ‫‪Surah An-Naml 27:73‬‬ ‫َو َّن َر َّبَك ُذَل و َفْض ٍل َعىَل لَّناِس َو َلٰـ ِكَّن َأْكَرَث ْمُه اَل َيْش ُكُر وَن‬
‫ٱ‬ ‫ٱ‬ ‫ِإ‬
‫‪41‬‬ ‫‪Surah Al-Qasas 28:73‬‬ ‫ِم‬ ‫۟ا‬ ‫ِل‬ ‫ِه‬ ‫ِف‬ ‫۟ا‬ ‫ُك‬ ‫َت‬ ‫ِل‬
‫َو ن َّر َمْح ۦ َجَع َل ْي َل َو لَهَّناَر ْس ُنو ي َو َتْبَتُغو ن‬ ‫َّل‬ ‫ُمُك‬‫َل‬ ‫ِه‬ ‫ِت‬ ‫ِم‬
‫َفْض ِهِل ۦ َو َلَع َّلْمُك َتْش ُكُر وَن‬
‫ٱ‬ ‫ٱ‬
‫‪42‬‬ ‫‪Surah‬‬ ‫‪Al-'Ankabut‬‬ ‫َّنَم ا َتْع ُب ُد وَن ِم ن ُدوِن ِهَّلل َأْو َثٰـًۭنا َو ْخَت ُلُق وَن ْفاًك ۚ َّن ِذَّل يَن‬
‫‪29:17‬‬ ‫ِإَتْع ُب ُد وَن ِم ن ُدوِن ٱِهَّلل اَل َيْم ِلُك وَن َلْمُك ِرْز ًۭق ا َف ٱْبِإَتُغو۟ا ِعِإ نَد ٱِهَّلل‬
‫ٱ‬ ‫ٱ‬ ‫ٱ‬
‫لِّرْز َق َو ْع ُبُد وُه َو ْش ُكُر و۟ا ُهَل ٓۥۖ َلْي ِه ُتْر َجُع وَن‬
‫ِإ‬
‫ٱ‬ ‫ٱ‬
‫‪43‬‬ ‫‪Surah Ar-Rum 30:46‬‬ ‫َو ُهَلۥ َم ن ىِف لَّس َمٰـ َٰو ِت َو َأْلْر ِض ۖ ٌّۭلُك ُهَّلۥ َقٰـِنُتوَن‬
‫‪44‬‬ ‫‪Surah Luqman 31:12‬‬ ‫َو َلَق ْد َء اَتْيَن ا ُلْقَمٰـ َن ٱْلِح َمْكَة َأِن ٱْش ُكْر ِهَّلِل ۚ َو َم ن َيْش ُكْر َف َّنَم ا‬
‫ِإ‬ ‫َيْش ُكُر ِلَنْفِس ِه ۦۖ َو َم ن َكَفَر َف َّن ٱَهَّلل َغٌّىِن ِمَح يٌۭد‬
‫ِإ‬
‫‪45‬‬ ‫‪Surah Luqman 31:14‬‬ ‫َو َو َّص ْي َنا ٱ نَس ٰـ َن ِبَٰو َدِل ْيِه َمَحَلْت ُه ُأُّم ُهۥ َو ْه ًن ا َعٰىَل َو ْه ٍۢن َو ِف َص ٰـُهُلۥ ىِف‬
‫ٱ‬ ‫ِإْلٱ‬
‫َعاَم ِنْي َأِن ْش ُكْر ىِل َو ِلَٰو َدِل ْيَك َّىَل ْلَم ِص ُري‬
‫ِإ‬
‫‪46‬‬ ‫‪Surah Luqman 31:31‬‬ ‫َأَلْم َتَر َأَّن ٱْلُفَكْل ْجَت ِر ى ىِف ٱْلَبْح ِر ِبِنْع َم ِت ٱِهَّلل ِلِرُي َيمُك ِّم ْن َء اَيٰـِتِه ٓۦۚ ‬
‫َّن ىِف َٰذَكِل َلَٔـاَيٰـٍۢت ِّلِّلُك َص َّباٍۢر َش ُكوٍۢر‬
‫ِإ‬
‫‪47‬‬ ‫‪Surah As-Sajdah 32:9‬‬
‫َأْلٱ‬ ‫ُه َنَفَخ ِف يِه ِم ن وِح ِه ۦۖ َل َلُمُك لٱ‬
‫َّس ْمَع َو ْبَص ٰـ َر‬ ‫َو َجَع‬ ‫ُّر‬ ‫َّمُث َس َّو ٰى َو‬
‫ٱ‬
‫َو َأْلْفِٔـَد َةۚ َقِلياًۭل َّم ا َتْش ُكُر وَن‬
‫‪48‬‬ ‫‪Surah Saba 34:13‬‬ ‫َيْع َم ُل وَن ُهَلۥ َم ا َيَش ٓاُء ِم ن َّم َحٰـ ِر يَب َو َتَمٰـِثيَل َو ِج َف اٍۢن ٱَكْلَج َو اِب‬
‫ٱ‬
‫َو ُقُد وٍۢر َّر اِس َيٰـٍت ۚ َمْع ُل ٓو ۟ا َء اَل َد اُو ۥَد ُش ْكًۭر اۚ َو َقِليٌۭل ِّم ْن ِع َب اِد َى‬
‫ٱ‬
‫لَّش ُكوُر‬
‫‪49‬‬ ‫‪Surah Saba 34:19‬‬ ‫َفَقاُلو۟ا َر َّبَن ا َبٰـِع ْد َبَنْي َأْس َفاِر اَن َو َظ َلُم ٓو ۟ا َأنُفَس ُهْم َفَجَع ْلَنٰـ ُهْم َأَح اِد يَث‬
 ‫‪144‬‬

‫َو َمَّز ْقَنٰـُهْم َّلُك ُم َم َّز ٍق ۚ َّن ىِف َٰذَكِل َلَٔـاَيٰـٍۢت ِّلِّلُك َص َّباٍۢر َش ُكوٍۢر‬
‫ِإ‬
‫‪50‬‬ ‫‪Surah Saba 34:15‬‬ ‫َلَق ْد اَك َن ِلَس َبٍۢإ ىِف َم ْس َكِهِن ْم َء اَي ٌۭة ۖ َج َّنَت اِن َع ن َيِم ٍۢني َو َمِش اٍۢلۖ ُلُكو۟ا‬
‫ٱ‬
‫ِم ن ِّر ْز ِق َر ِّبْمُك َو ْش ُكُر و۟ا ُهَل ۥۚ َبَدْل ٌۭة َط ِّي َبٌۭة َو َر ٌّب َغُفوٌۭر‬
‫‪51‬‬ ‫‪Surah Fatir 35:12‬‬ ‫َو َم ا َيْس َتِو ى ٱْلَبْح َر اِن َه ٰـَذ ا َعْذ ٌۭب ُف َر اٌۭت َس ٓاِئٌۭغ َرَش اُبُهۥ َو َه ٰـَذ ا‬
‫ِم ْلٌح ُأَج اٌۭج ۖ َو ِم ن ٍّۢلُك َت ْأُلُكوَن َلْح ًۭم ا َط ِر اًّۭي َو َتْس َتْخ ِر ُج وَن ِح ْلَي ًۭة‬
‫َتْلَبُس وَهَناۖ َو َتَر ى ٱْلُفَكْل ِف يِه َم َو اِخ َر ِلَتْبَتُغ و۟ا ِم ن َفْض ِهِل ۦ َو َلَع َّلْمُك‬
‫َتْش ُكُر وَن‬
‫‪52‬‬ ‫‪Surah Fatir 35:30‬‬ ‫ِلُيَو ِّف ُهَيْم ُأُج وَر ْمُه َو َيِز يَد مُه ِّم ن َفْض ِهِل ٓۦۚ ِإ َّنُهۥ َغُفوٌۭر َش ُكوٌۭر‬
‫ٱ‬ ‫ٱ‬ ‫ٱ‬
‫‪53‬‬ ‫‪Surah Fatir 35:34‬‬ ‫َو َق اُلو۟ا ْلَحْم ُد ِهَّلِل ِذَّل ٓى َأْذ َه َب َع َّن ا ْلَح َز َن ۖ ِإ َّن َر َّبَن ا َلَغُف وٌۭر‬
‫َش ُكوٌر‬
‫‪54‬‬ ‫‪Surah Ya-Sin 36:35‬‬ ‫ِلَيْأُلُكو۟ا ِم ن َثَم ِر ِه ۦ َو َم ا ِمَعَلْتُه َأْيِد ِهي ْم ۖ َأَفاَل َيْش ُكُر وَن‬
‫‪55‬‬ ‫‪Surah Ya-Sin 36:73‬‬ ‫َو َلُهْم ِف َهيا َم َنٰـِفُع َو َم َش اِرُب ۖ َأَفاَل َيْش ُكُر وَن‬
‫‪56‬‬ ‫‪Surah Az-zumar 39: 7‬‬ ‫ن َتْكُف ُر و۟ا َف َّن ٱَهَّلل َغٌّىِن َعنْمُك ۖ َو اَل َيْر ٰىَض ِلِع َب اِدِه ٱْلُكْف َر ۖ َو ن‬
‫ِإَتْش ُكُر و۟ا َيْر َض ِإ ُه َلْمُك ۗ َو اَل َتِز ُر َو اِز َر ٌۭة ِوْز َر ُأْخ َر ٰى ۗ َّمُث ٰىَل َر ِّبِإمُك‬
‫ٱ ِإ‬
‫َّم ْر ِج ُع ْمُك َفُيَنِّب ُئمُك ِبَم ا ُكنْمُت َتْع َم ُلوَن ۚ َّنُهۥ َعِلٌۢمي ِبَذ اِت لُّص ُد وِر‬
‫ِإ‬
‫ٱ‬ ‫ٱ ٱ‬
‫‪57‬‬ ‫‪Surah Az-Zumar 39:66‬‬ ‫َبِل َهَّلل َف ْع ُبْد َو ُكن ِّم َن لَّش ٰـِكِر يَن‬
‫ٱ‬ ‫ٱ‬ ‫ٱ‬ ‫ٱ ٱ‬
‫‪58‬‬ ‫‪Surah Ghafir 40:61‬‬ ‫ُهَّلل ِذَّل ى َجَع َل َلُمُك َّلْي َل ِلَتْس ُكُنو۟ا ِف يِه َو لَهَّناَر ُم ْبًرِص اۚ َّن َهَّلل‬
‫ِإ‬ ‫ٱ‬ ‫ٱ‬
‫ُذَل و َفْض ٍل َعىَل لَّناِس َو َلٰـ ِكَّن َأْكَرَث لَّناِس اَل َيْش ُكُر وَن‬
‫‪59‬‬ ‫‪Surah‬‬ ‫‪Ash-Shura‬‬ ‫َٰذَكِل ٱِذَّل ى ُيَبُرِّش ٱُهَّلل ِع َب اَد ُه ٱِذَّل يَن َء اَمُن و۟ا َو ِمَع ُل و۟ا ٱلَّص ٰـِلَحٰـِت ۗ ‬
‫‪42:23‬‬ ‫ُق ل ٓاَّل َأْس َٔـُلْمُك َعَلْي ِه َأْج ًر ا اَّل ٱْلَم َو َّدَة ىِف ٱْلُق ْر ٰىَب ۗ َو َم ن َيْقِرَت ْف‬
‫ِإ ٱ‬
‫َح َس َنًۭة َّنِز ْد ُهَلۥ ِف َهيا ُح ْس ًناۚ ِإ َّن َهَّلل َغُفوٌۭر َش ُكوٌر‬
‫‪60‬‬ ‫‪Surah‬‬ ‫‪Ash-Shura‬‬ ‫ن َيَش ْأ ُيْس ِكِن ٱلِّر َحي َفَيْظ َلْلَن َر َو اِك َد َعٰىَل َظ ْه ِر ِه ٓۦۚ َّن ىِف َٰذَكِل‬
‫ِإ‬ ‫ِإ‬
‫‪42:33‬‬ ‫َلَٔـاَيٰـٍۢت ِّلِّلُك َص َّباٍۢر َش ُكوٍر‬
 ‫‪145‬‬

‫‪61‬‬ ‫‪Surah‬‬ ‫‪Al-‬‬ ‫‪Jathiya‬‬ ‫ٱُهَّلل ٱِذَّل ى َّخَسَر َلُمُك ٱْلَبْح َر ِلَتْج ِر َى ٱْلُفُكْل ِف يِه ِبَأْمِر ِه ۦ َو ِلَتْبَتُغو۟ا ِم ن‬
‫‪45:12‬‬
‫َفْض ِهِل ۦ َو َلَع َّلْمُك َتْش ُكُر وَن‬
‫‪62‬‬ ‫‪Surah Al-Ahqaf 46:15‬‬ ‫َو َو َّص ْي َنا ٱ نَس ٰـ َن ِبَٰو َدِل ْي ِه ْح َس ٰـًناۖ َمَحَلْت ُه ُأُّم ُهۥ ُكْر ًۭه ا َو َو َض َع ْتُه‬
‫ِإ‬ ‫ِإْل‬
‫ُكْر ًۭه اۖ َو ْمَح ُهُلۥ َو ِف َص ٰـُهُلۥ َثَلٰـُثوَن َش ْهًر اۚ َح ٰٓىَّت َذ ا َبَل َغ َأُش َّد ُه ۥ َو َبَل َغ‬
‫ِإ‬
‫َأْر َبِع َني َس َنًۭة َق اَل َر ِّب َأْو ِزْع ٓىِن َأْن َأْش ُكَر ِنْع َم َت َك ٱَّلٓىِت َأْنَعْم َت‬
‫َعَّىَل َو َعٰىَل َٰو َدِل َّى َو َأْن َأَمْع َل َص ٰـِلًۭح ا َتْر َض ٰى ُه َو َأْص ِلْح ىِل ىِف‬
‫ٱ‬
‫ُذ ِّر َّيٓىِت ۖ ىِّن ُتْبُت َلْي َك َو ىِّن ِم َن ْلُمْس ِلِم َني‬
‫ِإ ِإ‬ ‫ِإ‬
‫‪63‬‬ ‫‪Surah Al-Qamar 54:‬‬
‫ِّنْع َم ًۭة ِّم ْن ِع نِد اَن ۚ َكَٰذَكِل ْجَن ِز ى َم ن َش َكَر‬
‫‪35‬‬

‫‪64‬‬ ‫‪Surah Al waqia 56:70‬‬ ‫َلْو َنَش ٓاُء َجَع ْلَنٰـُه ُأَج اًۭج ا َفَلْو اَل َتْش ُكُر وَن‬
‫ٱ‬ ‫ٱ‬
‫‪65‬‬ ‫‪Surah‬‬ ‫‪At-Taghabun‬‬ ‫ن ُتْقِر ُض و۟ا َهَّلل َقْر ًض ا َح َس ًۭنا ُيَض ٰـ ِع ْفُه َلْمُك َو َيْغِف ْر َلْمُك ۚ َو ُهَّلل‬
‫ِإ‬
‫‪64:17‬‬
‫َش ُكوٌر َح ِلٌمي‬
‫‪66‬‬ ‫‪Surah Al-Mulk 67:23‬‬ ‫ُقْل ُه َو ٱِذَّل ٓى َأنَش َأْمُك َو َجَع َل َلُمُك ٱلَّس ْمَع َو ٱَأْلْبَص ٰـ َر َو ٱَأْلْفِٔـَد َةۖ َقِلياًۭل‬
‫َّم ا َتْش ُكُر وَن‬
‫‪67‬‬ ‫‪Surah Al-Insan 76:9‬‬ ‫َّنَم ا ُنْط ِع ُم ْمُك ِلَو ْج ِه ٱِهَّلل اَل ُنِر يُد ِم نْمُك َجَز ٓاًۭء َو اَل ُش ُكوًر ا‬
‫ِإ‬
‫‪68‬‬ ‫‪Surah Al-Insan 76:3‬‬
‫ٱ‬
‫اَّن َهَد ْيَنٰـُه لَّس ِب يَل َّم ا َش اِك ًۭر ا َو َّم ا َكُفوًر ا‬
‫ِإ‬ ‫ِإ‬ ‫ِإ‬
‫‪69‬‬ ‫‪Surah Al-Insan 76:22‬‬ ‫َّن َه ٰـَذ ا اَك َن َلْمُك َجَز ٓاًۭء َو اَك َن َس ْع ُيمُك َّم ْش ُكوًر ا‬
‫ِإ‬