And when this was an astonishing matter due to the eloquence of the words and the grandeur of the meanings, it resulted in his saying: ﴿So he smiled﴾. And since that indicated laughter, and that could be due to anger, he confirmed it and established its meaning by saying: ﴿Laughing at her words﴾. That is, because of what she was given of eloquence and expression, and joy in what she described him with of justice in that he and his soldiers do not harm anyone while they know. ﴿And he said﴾, remembering what his Lord, glorified and exalted is He, had bestowed upon him of good upbringing from understanding her words to what He had favored him with besides that: ﴿My Lord﴾, that is, O You who have done good to me. ﴿Grant me the ability to﴾, that is, make me capable of ﴿giving thanks for Your favor﴾, that is, a restraint that is sufficient and binding so that it does not overpower me, nor escape from me, nor stray from me at any time.

And when he understood that the connection of the blessing [to him] was confirmed by his saying: "the one You have bestowed upon me," and perhaps his saying: "and upon my parents" implies that his mother also knew the language of the birds. The realization of the meaning of this phrase is that the root "waza'a" - in whatever arrangement it may be - revolves around the [UNTRANSLATED-LATIN: mi'waaz] - a worn-out cloth with which the child is wrapped - and it necessitates distinction, for what is wrapped in it is distinguished from others. Among it are the [UNTRANSLATED-LATIN: awzaa'] (p-145) and they are the scattered groups, and it also necessitates capacity, for most people find it. Among it are the [UNTRANSLATED-LATIN: 'izoon] - for a group of people, for they can endure what they want and are capable of being wanted by those who desire them. Among it is the [UNTRANSLATED-LATIN: waza'] which is the stopping of what is intended to be stopped, and the [UNTRANSLATED-LATIN: waloo'] for what is increased, and among it is the [UNTRANSLATED-LATIN: i'zaaz] - for the advancement of command and prohibition, and the [UNTRANSLATED-LATIN: zawa'] for attraction. It also necessitates need, for no one is satisfied with it without the new except one in need. So the meaning of the verse is: make me a [UNTRANSLATED-LATIN: waazi'] - that is: capable - to be grateful to her as the [UNTRANSLATED-LATIN: waazi'] is capable of stopping what he intends to stop. It can also be that the essence of the root revolves around need, for the [UNTRANSLATED-LATIN: awzaa'] - they are the groups - need to gather altogether, and the stopper needs to comply with what he stops for his command, and the attractor needs the [UNTRANSLATED-LATIN: waza'] that is: attraction, and the one who is passionate about something is poor towards it, and the one who gives orders is in need of acceptance of his advice. So the meaning is: make me a [UNTRANSLATED-LATIN: waazi'] that is: poor in gratitude, that is: adhering to it and passionate about it, for every poor person towards something is diligent in obtaining it. It is necessary upon this extraction to belittle action, so it becomes a reason for security from admiration. [And in the verse, there is a reminder of the righteousness towards parents in the request for the performance of what they have not reached of gratitude.] And Allah is the Bestower of success. Gratitude in the language is an action that indicates the glorification of the bestower for being a bestower, like praising the bestower in a way that indicates that the grateful has recognized his blessing and acknowledged it, and its position is good with him, and his heart has submitted to it. The essence of it is that it is a name for the recognition of the blessing, for it is the way to recognize the bestower. For when he recognizes it, it leads to (p-146) getting to know Him, so he follows the path of recognition and strives in seeking. And whoever strives will find. It is narrated from Dawood, blessings and peace be upon him, that he said: O Lord, how can I be grateful to You when gratitude is another blessing from You that I need another gratitude for? So Allah, glorified and exalted is He, revealed to him: O Dawood! When you know that what you have of blessing is from Me, then you have thanked Me. Gratitude consists of three things: the first: recognition of the blessing by bringing it to mind in such a way that it is distinguished to you that it is a blessing. For perhaps an ignorant person does good to him and bestows upon him while he does not know, so it is no wonder that gratitude does not apply to him. The second: accepting the blessing by receiving it from the bestower by showing poverty and neediness, for that is a witness to the acceptance of it in reality. The third: praising it by describing the bestower with generosity and kindness and similar things that indicate the goodness of your reception of it and your acknowledgment of your lower status compared to His status. For the upper hand is better than the lower hand, and it is upon three degrees: the first is gratitude for the beloved things, that is: the beloved things. This is a gratitude in which the affirmers share, the Muslims, the Jews, the Christians, and the Magians, for all believe that the reaching kindness from the Most Merciful is obligatory to be recognized by man. And from the vastness of the kindness of the Creator, glorified and exalted is He, that He counts it as gratitude while it is obligatory upon the grateful, and He promises increase for it, and He made it obligatory in it to be rewarded with kindness and gentleness. The second: gratitude in the disliked things, which is either from a man who does not distinguish between situations, but the disliked and the beloved are equal to him. So when the disliked befalls him, he thanks Allah for it in the sense that he shows contentment with its descent upon him. This is the station of contentment. Or it is from a man (p-147) who distinguishes between states, and he does not like the disliked nor is he pleased with its descent upon him. So if a disliked matter befalls him, his gratitude for it is merely suppressing anger and concealing complaints even if he is inwardly complaining. Suppression is only for the sake of maintaining etiquette by behaving in the path of knowledge, for he commands the servant to be grateful in both ease and hardship. The third: that the servant does not witness except the bestower by being preoccupied with immersing himself in witnessing Him rather than witnessing the blessing. And this witnessing is of three types: one of them is to immerse oneself in servitude, so he is witnessing Him as a servant witnesses his master with the etiquette of servants when they are present before their master. For they forget what they are in of honor and closeness that has not been attained by others, by their immersion in etiquette and their observance of their master out of fear that he may approach them in a matter and find them heedless. And this is a well-known matter among those who have accompanied kings. So the companion of this state, when his master bestows upon him in this state, while he is standing in the reality of servitude, he greatly values the kindness, for servitude requires him to belittle himself. The second is that he witnesses his master with a witnessing of overwhelming love, so this causes him to immerse himself in it, and he finds pleasure in the severity of it. And some of the lovers of the beauty of forms have said: there is no form of beauty that is more beautiful.

Whoever has not tasted the oppression of the beloved as sweet has indeed been ignorant of love and has claimed it. The third is that he witnesses the witnesses of singularity, which raises the duality, annihilates the form, and removes the otherness. So when the blessing or hardship comes to him, he is immersed in annihilation and does not feel anything of either. And when it is known from all of this that the grateful one is the one who is immersed in praise of the Bestower with what is required of him in action, whether in annihilation or otherwise, according to what he is capable of, and that this is something that may be an adornment for that servant, being good while he is not like that, the Prophet, blessings and peace be upon him, indicated this meaning by saying: 'And that I do righteous deeds,' meaning: in the essence of the matter. And since the righteous deed may not please the Bestower due to a deficiency in the action, as has been said regarding this meaning: 'If the lover has little fortune, then his good deeds are nothing but sins.' He said: 'That You are pleased with.' And since the righteous and pleasing deed may not be elevated to the degree of those who are pleased with them, because the doer is viewed with the eye of wrath, due to being among those upon whom the decree of misery has preceded, for the King, the Bestower, is complete in sovereignty and great in dominion, so He is in a position where He is not questioned about what He does. He said, turning away from his action, acknowledging his inability, informing that the Bestower is free from need of action and others; disobedience does not harm Him nor does obedience benefit Him: 'And admit me by Your mercy,' meaning: not by my action, 'into Your righteous servants,' meaning: for what You intended for them of the completion of the blessing by being near and looking at them with the eye of pardon, mercy, and pleasure.