There is no efficient agency in the realm of existence except Allah,

the darkness and obfuscations of shirk and doubt (shakk) remain in his heart and he cannot thank God as he should. One whose gaze(stare) is fixed(stagnant) on causes and means and one who considers the efficacy of existents to be independent, does not relate the bounties to the Lord of bounty, and here lie the roots of ingratitude to God Almighty. Such a one has carved out idols, each of which he considers to be efficient. At times he relates actions to his own efficacy and even considers himself as having control over events and affairs. At times he considers the natural aspects of the world of existence as being efficient, and at times he relates the bounties to their apparent dispensers while considering God to be bereft of any efficacy, believing God's hands to be fettered, whereas:

Fettered are their hands, and they are cursed for what they have said (5:64).

God's dispensing hands are free and the entire realm of being in reality belongs to Him and no other has any role in it. Rather, the entire universe is the manifestation of His power and bounteousness and His beneficence envelopes everything. All bounties are from Him and no one has any bounty of his own that he may be its provider. Rather, the realm of existence owes its being to Him, and others have no (independent) being so that anything may be attributed to be them. However, the eyes are blind, the ears are deaf and the hearts have curtains drawn upon them.

I want a vision that may pierce the (curtain of) causes.

How long shall these dead hearts of ours remain ungrateful toward God's bounties, and relate them to the world, its circumstances and persons? These attachments and attentions amount to ingratitude towards the bounteousness of the Sacred Essence and to Its concealing grace. This shows that fulfillment of the demands of gratitude is not everyone's job, and that Sacred Divine Essence. the Glorious and the Exalted, has declared: That is, there are few servantswho have adequate gnosis of God's bounties or know them as they deserve to be known. And, therefore, there are few servants who stand up to fulfil the duties of gratitude.

The Different Levels of Shukr:

And it should be known that even as the levels of knowledge of the servants of God are different, so also are their levels of thankfulness. The levels of gratitude are also different because shukr is the praise of the Provider for His bounties. Thus the outward kinds of bounties require one kind of gratitude and the inward bounties a gratitude of another kind. If the bounty is of the category of knowledge and gnosis, its shukr is of one kind, and if it is of the category of the irradiation of Divine Names it is of another kind, and if of the category of the irradiation of the Divine Essence, it is of yet another kind. And since all the categories and levels of bounties are enjoyed only by a few of His servants, the effort to fulfil the duties of gratitude at all levels is only possible for a few. Those being the sincere(khullas) awliya', who, in their being, encompass the entire range and levels of being (jami' jami'-e hadarat), being the limit of all limits (barzakh-e barazikh), and encompasses all the exoteric and esoteric levels. Accordingly, their thanksgiving (shukr) is accomplished through all the apparent, inward, and the inmost tongues.

Although shukr has been said to be one of the stations pertaining to the common people because of its proximity to the claim to the requital of the Provider - and this is considered to be irreverence - however, such a proximity exists only for ethers than the awliya', especially the perfect (kummal) among them, who encompass the full range of being and possess the station of unity and plurality. Therefore, the adept gnostic Khwajah `Abd Allah Ansari, who, although he states that shukr is one of the stations of the common people, adds:

That is, the third degree of shukr lies there where the servant does not see anything except the beauty of the Mun'im,being immersed in His beauty. That consists of three stations. First, he observes Him as the humble slave contemplates his master. In this state, unaware of himself in His presence, he is fully immersed in reverence, not setting any worth upon himself. When in this state of humility, if he is bestowed any bounty, he values it greatly, considering himself as insignificant and unworthy of it. Second, his observation is that of a lover observing his beloved. In this state he is immersed in the beauty of the Beloved and whatever he receives from Him, cherishing it, though it be affliction and hardship. Third, he observes Him without the limitations of the Names, or rather has the epiphany of the Essence itself. In this state he forgets himself and others and sees nothing but the Divine Essence, and is conscious neither of any bounty nor adversity.

This shows that the first stage in all the stations of the wayfarers is the one tread by the common people, and the ultimate stages in all the stations pertain exclusively to the sincere (khullas) or rather to the perfect (kummal) (of theawliya').

The Station of Shukr in Hadith:

We shall complete this section with the mention of some traditions relating to shukr.

In al-Kafi, al-Kulayni narrates with his isnad from Abu 'Abd Allah (A) that he said: "'The Messenger of Allah, may Allah's peace and benedictions be upon him and his progeny, said: 'One who takes food with gratitude has a reward like the one who fasts exercising vigilance over himself. The healthy person grateful for his health has a reward like the one who bears his (bodily) afflictions patiently. And one who gives thankfully has a reward similar to the one who bears his deprivation with continence.' [18]

Al-Kulayni reports with his isnad from 'Ubayd Allah ibn al-Walid that he said: "I heard Abu 'Abd Allah (A) say: 'There are three things in whose presence nothing can harm one: prayer in affliction, seeking God's forgiveness for one's sins, and thanksgiving for God's favours.' " [l9]

Al-Kulayni reports with his isnad from Abu Basir that Abu 'Abd Allah (A) said: "Verily one of you drinks water and God assigns paradise to him on that account." Then he (A) added: "Verily, one who takes the vessel (containing water), brings it to his mouth, then takes God's Name, then drinks from it, then draws it away while desiring it, then praises God, then drinks from it again, then takes it away while he desires it, praises God, then drinks from it again, then sets it aside and praises God, God, Almighty and Glorious, makes the paradise obligatory for him." [20]

Praise of God is the purveyer of gratitude, and, as has been stated in many traditions, one who says "Al-hamdu lillah' (All praise is God's) has offered his thanks to God. Al-Kulayni, in the noble al-Kafi, narrates this tradition through his isnad from `Umar ibn Yazid:

'Umar ibn Yazid says: "I heard Abu 'Abd Allih (A) say: The (adequate mode of) thanksgiving for all favours, however great they may be, is that you praise God, the Almighty and the Glorious, on their account.' " [21]

Al-Kulayni reports with his isnad from Abu 'Abd Allih (A) that he said: "Gratitude for God's gifts lies in abstaining from what He has made unlawful. One's thanksgiving is complete when one says: 'Praise be to Allah, the Lord of the worlds.' " [22]

Al-Kulayni reports with his isnad from Hammad ibn 'Uthman that he said: "Al-'Imam al-Sadiq (A)once came out of the mosque to find his mount missing. Thereupon the Imam (A) said: 'Should God return it to me, I will thank Him as He deserves to be thanked.' It was not long before the animal was brought to him. Thereat, the Imam (A) said: 'Al-hamdu lillah.' Someone said to him: 'May I be made your ransom, didn't you say that you will thank God as He deserves to be thanked? Al-'Imam al-Sadiq (A) said to him: 'Didn't you hear me say 'Al-hamdu lillah?' " [23]

This tradition shows that the praise of God is the best of the ways of oral thanksgiving. Among the effects of thanksgiving is increase in ni'mah, as mentioned unambiguously in the Noble Scripture:

if you are thankful, surely I will increase you .... (19:7)

And the noble al-Kafi has recorded this mustanad tradition of al-'Imam al-Sadiq (A) in this regard:

Al-'Imam al-Sadiq (A) said: "One who has been given thankfulness has been also given increase (in ni'mah) Allah,Almighty and Glorious, says: 'If you are thankful, surely I will increase you." [24]

Conclusion

You should know that `A'ishah had imagined that the motive behind worship was confined to the fear(desperation) of punishment or the effacement of sins. She had imagined that the worship of the Noble Prophet, upon whom and whose progeny be God's peace and benedictions, was like the worship of other people. Therefore she had wondered as to why the Prophet (S) took so much pains. This thought was as much due to her ignorance of the station of worship and servanthood as due to the ignorance of the station of prophethood and messengerhood. She did not know that the worship of slaves and hirelings was foreign to the sacred station of that master. The majesty of the Lord and gratitude for His unlimited bounties had made  comfort and ease foreign to his holy being. Rather, the worship of the sincereawliya' is the stage of the boundless irradiations of the Beloved, as pointed out in the prayer of the heavenly ascent. The holy awliya', upon whom be peace, while being absorbed in the beauty and glory of the Beloved and effaced in His attributes and Essence, are never negligent of any of the stages of servanthood. Their bodily movements are subject to their spiritual stirrings, suffused with love, which are subject to the quality of the manifestation of the Beloved's beauty. However, to satisfy someone like `A'ishah it is not possible to give any but a perfunctory explanation. Hence, the Prophet (S) cramped himself to mentioning one of the lower stations so as to make her understand that the worship of that master was not aimed at such base purposes. And all praise is God's.

* * *

'Ali ibn Ibrahim, in his tafsir, reports with his isnad from Abu Ja'far (A) and Abu 'Abd Allah (A) that they said: "The Messenger of Allah (S) used to pray while standing on his toes, until his feet became swollen. Thereupon Allah, Blessed and Exalted, sent down the verse: 'Taha...' (20:1-2) It meant: "O Muhammad! We have not sent down the Qur'an upon thee to put thee to hardship." [25]

Al-Saduq in Ma'ani al-'akhbar reports with his isnad from Sufyan al-Thawri from al-'Imam al-Sadiq (A) that he said in the course of a long tradition: "As to Taha, it is one of the names of the Prophet, upon whom and whose progeny be God's peace and benedictions, and it means: 'O seeker of the Truth (talib al-Haqq) and the Guide towards it (al-hadi ilayh).' "[26]

And it has been narrated from Ibn `Abbas and others that Taha means `O Man'. It has been narrated from some Sunni scholars (`ammah) that Ta refers to the purity (taharah) of the Holy Prophet's heart and Ha refers to its receiving guidance (hidayah) towards God. And it has been said that Ta means the delight (tarab) felt by the inhabitants of paradise and Ha signifies the disgrace and degradation (hawan) felt by the inmates of hell. Al-Tabrisi, upon whom be God's mercy, says: "It has been narrated from al-Hasan that he would read (Ta ha) as Tah ) with fathah on the ta and sukun on the ha. Should this reading of his be correct, then it must originally have been ta, with the hamzah having changed to ha. Then the meaning of the verse becomes:

Take the earth under both of thy feet. " [27]

There is a severe disagreement about the significance of the isolated letters (al-huruf al-muqatta`ah) at the beginning of the Qur'anic surahs. That which seems more likely is that they are of the kind of secrets exchanged between lovers, of whose significance others do not partake. The conjectures advanced by some exegetes in this regard are mostly(mainly)  without any source. The tradition narrated by Sufyan al-Thawri also indicates their being secret symbols, and it is not very improbable that they relate to matters which lie beyond human comprehension. Through them God Almighty has addressed His elect, and there is nothing that is mutashabih (in the Qur'an) but that they know its interpretation. [28] Shaqa' and shaqawah (whose derivative tashqa occurs in 20:1) are antonyms of sa`adah (felicity) and mean hardship and trouble(nuisance). This is what al-Jawhari states:

Al-Tabrisi narrates this tradition in his al-'Ihtijaj:

Al-'Imam Muse ibn Ja'far (A) narrates from his ancestors (A) that Amir al Mu'minin (A) said: "For ten years the Messenger of Allah, may Allah's peace and benedictions be upon him and his progeny, stood on his toes (in his prayers) until his feet became swollen and his face turned yellowish. He would stand all the night until he was reproached in this regard. God Almighty said to him: 'Taha, We have not sent down the Qur'an upon you to cause you hardship'. That is, We have sent it down upon you that you may be felicitous and happy thereby.' "

And it has been narrated from al-'Imam al-Sadiq (A) that the Prophet (S) would heave(lurch) one of his blessed feet during worship in order to make it harder upon himself. 'Thereat God Almighty sent down this noble verse. Some exegetes have opined that this noble verse is intended as an answer to the polytheists who said that the Prophet had fallen into hardship by abandoning their faith.

The perfect `arif Shahabadi, may his shadow endure, used to say:

After some time that that blessed being (i.e. the Prophet) invited the people to his creed and it did not prove to be as effective as he wished, that master thought that perhaps there was something lacking in his call. Thereafter he devoted himself to austerities for a period of ten years, until his blessed feet became swollen. Then the noble verse came down: Don't subject yourself to hardship. You are pure, and a true guide. The defect is not in you but in the people, and that:

Thou guidest not whom thou likest, (but God guides whom He wills) .... (28:56)

In any case that which we infer from the noble verse is that the Prophet (S) used to devote himself to austerities and hardships, and this is what we understand on the whole from the sayings of the exegetes, although they differ regarding the exact character of those austerities. This should be an example and a lesson for the Ummah, especially for the learned who wish to call people to God. That blessed being, with his purity of heart and perfectness would subject himself to such austerities and pains until he was asked to relax by the noble verse sent down by the Sacred Divine Essence. And we, with all the gigantic burden of our sins and offences, are never mindful of our hereafter, resurrection and return, as if we have been guaranteed(ensured) immunity from punishment and security from hellfire! The reason of it is nothing but that the love of world has stuffed its cotton into our ears and we no longer listen to the words of the Prophets and the awliya'.

[18]. Al-Kafi, ii, "kitab al-'iman wa al-kufr," "bab al-shukr," hadith no. l.

[19]. Ibid., hadith no.7.

[20]. Ibid., hadith no. 16.

[21]. Ibid., hadith no. 11.

[22]. Ibid., hadith no. 10.

[23]. Ibid., hadith no. 18.

[24]. Ibid., hadith no. 8.

[25]. Tafsir al-Qummi, ii, 58.

[26]. Ma'ani al-'akhbar, 22.

[27]. Al-Tabrisi, Majma' al-bayan; earlier to this command the Prophet (S) used to pray while standing on one foot.

[28]. This refers to verse 28: