Verse 152 of Surah Al-Baqarah, as one of the pivotal verses in the Holy Quran, delineates the relationship between humanity and the Divine in a profound and dynamic framework. This verse, emphasising the concepts of remembrance (dhikr), gratitude (shukr), and the prohibition of ingratitude (kufr), guides humanity towards spiritual and ethical perfection. Remembrance acts as a bridge connecting human cognition to the Supreme Divine Essence, while gratitude functions as the key that consummates the Divine blessings in their entirety. This treatise, adopting a scientific and systematic perspective, elucidates these concepts and, through deep analytical insights, introduces gratitude as an extrinsic and beautifying process that, in interaction with blessings and actions, culminates in human perfection. The structure of this analysis is designed to preserve all details, serving as an enlightening and facilitating resource for specialists and researchers in the field of Quranic sciences.
فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ
Therefore remember Me; I will remember you. And be grateful to Me and do not deny Me.
Verse 152 of Surah Al-Baqarah was revealed within a context referring to special Divine blessings, including prophethood and the Qibla. This verse invites humanity to remember the Lord and to express gratitude for His blessings, while cautioning against ingratitude and denial. The context presents gratitude as a specific duty towards unique blessings which, through knowledge and action, leads to perfection.
The term shukr derives from the root sh-k-r, meaning abundance, perfection, and completion of a thing. Gratitude is an act that brings a deed to its consummation, akin to the packaging of a thought or the completion of a task. Lexically, shakarat al-naaqa (the she-camel became full of milk) and shakarat al-dabba (the animal became fat) exemplify states of fullness and perfection. These connotations portray gratitude as a state of plenitude and completion, indicating material fullness or the perfection of action in spiritual terms.
Key point: Gratitude is a process that perfects a blessing or action, like a key that unlocks a treasure chest and reveals its value.
Gratitude, like completion and fulfilment, brings an action to its conclusion. When one offers a service to another, gratitude perfects that service. This concept transforms gratitude into an existential process that, by confirming and approving the actions of others, bestows value and completeness upon them. For example, in transactions such as mattatu nafsi laka (I have enjoyed myself for you) or bi'tu (I sold), the acceptance of the other party completes the act. Similarly, gratitude towards Divine blessings performs a parallel role.
God states in the verse: Wa-ishkuroo li wa laa takfuroon. Gratitude perfects Divine blessings, while ingratitude (kufr) denotes denial, rendering the blessing incomplete and worthless. Ingratitude obstructs the completion of the act and deprives the blessing of its status and value. This command introduces gratitude as a spiritual and ethical duty that directs humanity towards perfection.
Key point: Ingratitude is like a shadow that obscures the light of a blessing, whereas gratitude is like the sun that causes the blessing to shine.
Gratitude, unlike remembrance which is an intrinsic, self-originating act, is extrinsic; it depends on a blessing or another action. Remembrance establishes a theoretical and cognitive connection with the Divine Essence, whereas gratitude actualises in response to a blessing or deed. For instance, when one offers water to another, gratitude gains meaning as a response to that act. Without a blessing, gratitude is meaningless. This distinction renders gratitude an active and conscious reaction.
The Divine Names are categorised into intrinsic (primary and secondary) and extrinsic groups. The primary intrinsic Names, such as Ar-Rahman, Ar-Rahim, Al-Jawad, and Al-Karim, are beautifying and relate directly to Gods essence, independent of human action. Secondary intrinsic Names, such as the avenger, are majestic and contingent upon human actions, such as sin. Gratitude, however, belongs to the extrinsic and beautifying Names, as it relates to the acceptance of blessing and the completion of action, rather than punishment or majestic reaction.
Key point: Gratitude is like a breeze that blows in response to the fragrance of a blessing, bringing it to perfection and beauty.
Gratitude is a general name; both God is Shakir and Shakur, and human beings can be grateful. Gods gratitude means accepting the righteous deeds of humans and bestowing reward and recompense. Human gratitude denotes acknowledgment of Divine blessings and their proper utilisation. This generalisation transforms gratitude into a shared attribute between God and man, depicting a dynamic, bilateral relationship.
Every blessing demands gratitude, and every gratitude itself is a blessing that calls for further gratitude. This ascending process creates an endless relationship between gratitude and blessing. The Holy Quran states:
La'in shakartum la'azidannakum
If you are grateful, I will surely increase you [in favour].
This verse introduces gratitude as an automatic agent for the increase of blessing, yet this increase is realised by Divine grace and power.
Gratitude appears in the Quran seventy-three times: six instances referring to God (Divine) and sixty-seven referring to humans (created). This statistic reflects the predominance of created gratitude, indicating that gratitude is more a human duty than a Divine attribute. God is called Shakur (four times), Shakir (once), and Mashkoor (once), reflecting different dimensions of Divine gratitude in accepting and perfecting human deeds.
Gratitude requires patience. The Quran states:
Inna fee dhalika la aayaatin likulli sabbaarin shakoorin
Indeed, in that are signs for every patient and grateful person.
Patience prepares a person for gratitude, as gratitude demands knowledge and steadfastness in the face of blessings and challenges.
Key point: Patience is like the soil in which the seed of gratitude grows and bears fruit.
God is Ghafoor and Shakoor:
Inna Rabbanaa laghafoorun shakoor
Indeed, our Lord is Forgiving and Appreciative.
Divine gratitude accompanies forgiveness, perfecting human deeds with pardon and acceptance. Additionally, Divine gratitude is once paired with forbearance:
Shakoorun Haleem
Appreciative and Forbearing.
Wisdom necessitates gratitude to God:
Walaqad aatainaa Luqmanal hikmata anishkur lillaah
And We gave Luqman wisdom, [saying], Be grateful to Allah.
Wisdom is knowledge that impels a person to gratitude, for the heedless cannot be grateful.
Gratitude is categorised into three types: verbal (linguistic thanks such as may your hands not ache), practical (proper use of blessing in obedience), and expressive (joy and satisfaction in response to blessing, such as smiling). Expressive gratitude is neither verbal nor practical but manifests as internal happiness and contentment. For example, in the context of reconciliation in marriage, verbal return (raja'tuka), practical return (removing the veil), and expressive return (joy) are present, analogous to gratitude.
Practical gratitude is divided into limbs (external actions) and inner organs (internal intentions). It can also be manifest (apparent) or latent (hidden), and clear or subtle. This classification introduces gratitude as a comprehensive concept manifesting in both external and internal dimensions.
Gratitude can be primary (momentary and initial) or continuous (ongoing and sustained). Primary gratitude occurs at the moment of receiving a blessing, while continuous gratitude requires perseverance and knowledge.
