Interpersonal and Social Dimension

This passage states that acknowledging a favor is a noble quality called thanksgiving. It argues that since God has bestowed the greatest favors on humanity, people should be most thankful to God, and the sign of this gratitude is acknowledging the favors of other people in daily life. The passage concludes that gratitude toward God and ingratitude toward people cannot coexist in one heart; a person will either be grateful to both or ungrateful to both.

The Prophet of Islam taught that a person who is not thankful to other people will not be thankful to God either. Giving thanks means acknowledging a favor, and this quality must show itself in dealings with both people and God—one cannot be grateful to one while being ungrateful to the other.

The passage defines shukr (gratitude) as acknowledging a favor, which is a noble human quality. Since God's favor is the greatest, every person should thank God most, and the sign of that gratitude is acknowledging favors from other people in daily life. It states that if someone does not acknowledge human favors, it indicates they are not thankful to God either, because gratitude and ingratitude cannot coexist in the same heart—a person is either thankful to both or to neither.

The passage cites the hadith that “he who does not thank people does not thank God,” then explains that whoever fails to acknowledge human cooperation will also fail to acknowledge God’s blessings. The speaker adds that reflecting on this point led him to a realization he has mentioned before and will now briefly repeat. The passage thus explicitly ties shukr (gratitude) toward people to shukr toward God, though it does not yet reveal the further insight.

The Prophet Muhammad said that whoever does not thank people will not thank God. Shukr (gratitude) is defined as acknowledging a favor, and if this quality exists in a person, it will be expressed toward both people and God. It is impossible for someone to be ungrateful toward one and grateful toward the other.

To thank God genuinely, one must first thank other people—whoever fails to thank a human will also fail to thank God. The passage defines *shukr* (gratitude) as acknowledging and recognizing a benefit. Living in God's remembrance and gratitude means living with the feelings of paradise.

This passage defines *shukr* (gratitude) as acknowledgment or recognition of another person, and argues that genuine gratitude toward God is impossible without first practicing gratitude toward fellow human beings. It cites a hadith stating that one who does not thank people cannot thank God, and links this to the Quranic verse "Alhamdulillah Rabbil Alamin," which is framed as an acknowledgment of God as creator, sustainer, and provider. The passage stresses that true gratitude must well up from the heart like a spring or ocean, not be mere "lip service," which it equates with hypocrisy. It also invokes the Quranic statement that God did not create two hearts in one person to argue that human psychology cannot be divided—so if one habitually withholds acknowledgment from people in their family, society, or nation, their entire psychology becomes one of ingratitude, making them incompetent to genuinely thank God.

The passage quotes the saying, "He who does not thank people does not thank God," and then claims that all Muslims are empty of gratitude to God because they are empty of gratitude to people. As an example, the speaker mentions that he was telling someone earlier that evening about a phone call he received. The core argument is that failing to thank fellow humans directly reflects a failure to thank God.

The passage states that if a person does not thank another human being, they will not thank God either. It defines shukr (gratitude) as acknowledgment, recognition, and admission. The passage then says that to live in God's remembrance, in gratitude to God, and with the feelings of paradise requires this kind of acknowledgment.

The passage argues that gratitude is a matter of inner temperament: once a person truly develops this quality, they will naturally express thanks both to fellow humans for their kindness and to God for His blessings. It claims that being grateful to others for their good treatment inevitably leads to being grateful to God, and conversely, genuine gratitude to God also ensures gratitude to people.

The passage claims that to generate great gratitude in your heart, you must associate yourself with all of humanity, so that others' progress feels like your own. It argues that personal blessings produce only a minor degree of thanks, but by connecting with the whole of humanity, you experience a billion or trillion times more thankfulness. The passage illustrates this by saying that instead of a single drop of thanksgiving, you will feel a whole sea of gratitude flowing within you.

The passage explains that "universal thanksgiving" is a high quality of gratitude that arises when you extend your feeling of gratitude beyond yourself to include other human beings. It states that this kind of thinking—associating yourself with others rather than focusing only on your own self—is what produces that great thanksgiving.

The passage states that those who do not thank people will not thank God. It then claims that all Muslims are devoid of gratitude to God because they are devoid of gratitude to people.

The passage states that if you scatter something around, you are acting without honor and certainty. Instead, you should practice gratitude (shukr) and acknowledge God, society, and humanity.

In this passage, Maulana Wahiduddin Khan recites the hadith, "He who does not thank people does not thank God," and then explains what it means to truly thank someone. He argues that if you take things for granted—treating them as if they are automatically granted to you—then no spirit of gratitude will awaken within you.

This passage presents a saying of the Prophet Muhammad: "One who is not thankful to man, cannot be thankful to God either." It asserts that gratitude toward God is impossible without first being grateful to other people.

This passage teaches that when a person acknowledges or thanks another human being, they are in truth thanking God. The act of gratitude directed toward a person is actually a form of acknowledging God.

The passage says that when someone points out a mistake we have made, we should express gratitude both to that person and to God. It adds that a second possibility is that after we introspect on someone's comment, we may realize that their perception of us was actually incorrect.

In this passage, Maulana Wahiduddin Khan explains that the correct formula for life is to be grateful (shukr) for whatever one receives from God, and to be content with whatever comes from people. He warns that if a person focuses on what they get from others rather than thanking God, they will fail to offer true gratitude. On the Day of Judgment, such a person will be told they have nothing because they lived ungratefully, and God’s rewards are only for those who are grateful.

The passage claims that possessions consist of both a "direct gift" (like the tip of an iceberg) and a much larger, invisible "indirect gift" (like the iceberg itself). It argues that people only recognize the direct gift, which leads them to give insufficient thanks, but if they understood the greater value of the indirect gift, their gratitude would increase and they would love all of humanity as they love their parents.

The passage states that whoever does not show gratitude to fellow human beings will not show gratitude to God either. The author shares his personal observation that gratitude has completely disappeared among Muslims worldwide, from his own region to America, and that he has found no one who practices genuine gratitude. He contrasts this with the visible crowds of worshippers in mosques, noting that while prayer gatherings are common, no one speaks about gratitude in these settings.

This passage argues that acknowledging others is a high moral quality essential for developing one’s personality, and that failing to acknowledge fellow human beings creates a mindset that also prevents one from acknowledging God. It specifically warns that a person deprived of such acknowledgment will be deprived of gratitude toward God (shukr). The passage cites the Quranic verse stating that a man does not have two hearts (Al-Ahzab 33:4) to support the claim that it is impossible to live with a habit of non-acknowledgment toward humans while being an acknowledger toward God.

This passage explains that "alhamd" includes both praise and gratitude toward God. The speaker argues that if a person harbors negative feelings like disappointment or ingratitude toward other people, they cannot genuinely express gratitude to God—any verbal thanks would be mere lip service. The passage concludes that holding complaints against others makes one ungrateful toward them, and it is impossible to be truly grateful to God while remaining ungrateful toward people.

This passage does not present a clear, coherent argument or story about the concept of 'shukr' (gratitude). It consists of fragmented, repetitive statements about social relationships and gratitude, but the meaning is unclear and the text appears garbled or poorly transcribed. Therefore, it cannot be summarized as a faithful account of a specific teaching on 'shukr'.

The passage states that Islam places great importance on expressing gratitude to people. It cites a hadith from the Prophet Muhammad, narrated by Abu Huraira, which says that a person who does not thank people has not thanked God.

The passage reflects on the vast number of benefits modern Western civilization has given to humanity, and it criticizes the tendency to take pride in the past while complaining about the present as deeply unreasonable. It then states that the greatest thing to attain in this world is gratitude (shukr), citing a hadith that says if you are ungrateful toward people, you cannot be grateful toward God. The core message ties gratitude toward human beings directly to gratitude toward God.

The passage explains a hadith: whoever does not thank people will not thank God, meaning that gratitude (shukr) must be a consistent spirit in all interactions, not selective. It then references a question about someone who does not live in gratitude, noting that the Quran equates ingratitude with disbelief (kufr). The speaker begins to illustrate this with an example of a man from Uttar Pradesh who lived in a village, but the passage cuts off before completing the story.

A person of high character openly acknowledges when they receive something from someone else, rather than claiming it as their own. The passage cites a hadith: "Whoever does not thank people will not thank God" (Musnad Ahmad, 19350), explaining that *shukr* (gratitude) essentially means acknowledgment.

This passage explains that a person who does not show gratitude to other human beings will not show gratitude to God either. It defines gratitude (shukr) as acknowledgment or recognition, meaning that when we thank someone, we are acknowledging the service they have provided to us. The speaker reflects that gratitude toward fellow humans is a very significant aspect of gratitude overall.

The passage recounts a hadith in which the Prophet Muhammad said that whoever does not thank people cannot thank God. It then explains that this means gratitude to God is impossible without gratitude to other human beings.

This passage states that a person who does not show gratitude (shukr) to another human being will not show gratitude to God either. It defines shukr as acknowledgment—acknowledging someone’s contribution from the heart. The passage explains that this acknowledgment is required both toward God and toward people: when you reflect on the life-support system God has given you, gratitude to God arises, and similarly, you receive things from people as a result of their long efforts.

This passage explains that a certain hadith gives a universal command for thankfulness, requiring all people in the world to be grateful and to avoid negative thoughts toward others. It observes that in ancient times, people depended on each other only in limited ways, but the modern age is defined by global interdependence, where every person is directly or indirectly in need of others.

This passage quotes a hadith from Abu Huraira, in which the Prophet Muhammad said: "Whoever does not thank people has not thanked God" (man lam yashkur al-nas lam yashkur Allah), noting that this tradition is recorded in Musnad Ahmad and Sunan Abu Dawud. The passage then ends by posing the question of why gratitude to God is tied together with gratitude to human beings — but it does not proceed to answer that question within this excerpt.

This passage quotes Ibn al-Athir al-Jazari’s explanation of a hadith: God will not accept a person’s gratitude for His favor if that person fails to thank other people for their kindness or denies their good deeds. The core claim is that thankfulness to God is invalid if a person is ungrateful toward fellow humans.

The passage defines shukr as the inner feeling of thankfulness that wells up in a person, and says that truly acknowledging this feeling is gratitude. It refers to a hadith mentioned by Farhad Sahib: whoever does not thank a human being has in effect not thanked God, so one should thank people first and then thank God. Asked about the loss of not living in a culture of gratitude, Maulana says the loss is that angels keep a register, and explains that when he told a man to thank him verbally, the man replied he would offer prayers in his heart instead — but inner prayer alone is not enough.

The passage urges people to express gratitude and acknowledgment to others, using the Urdu term "a'itraf" for this act. It then states the speaker's view that the present era is one of non-acknowledgment, where such recognition is lacking.

The passage argues that gratitude to God is impossible without first being grateful to other people. It claims that among all Muslims, no one is truly thankful to God, because they fail to show gratitude toward their fellow humans, and that loss of human gratitude has emptied their hearts of divine gratitude as well.

The passage states that a heart filled with hatred for any human being cannot simultaneously love God. Similarly, a heart full of complaints against other people can never be filled with gratitude (shukr) toward God.

The passage argues that when people acknowledge or thank another person for something like bread, they are actually thanking God, since God is the ultimate maker of all things. It then observes that in our society, the practice of acknowledging others in this way has disappeared. This directly relates to 'shukr' by distinguishing between thanking a human intermediary and thanking God as the true source.

The passage argues that the true test of gratitude (shukr) is not in relation to God, whom we do not see in daily life, but in our interactions with other people. If a person fails to acknowledge or show gratitude toward fellow humans, it proves they lack the spirit of gratitude, even if they say "Alhamdulillah" (praise be to God). The essence of gratitude is demonstrated in worldly life through how we treat others.

The passage cites a hadith (Tirmidhi 1955) stating that whoever does not thank people has not thanked God. It then illustrates this by saying that if a person uses a wheeled vehicle today, he should recall the immense contribution of the human who invented the wheel, and then all the subsequent developments—bullock cart, wheelboat, bicycle, train, motorcar, airplane, and wheelchair. This example extends to the entire human civilization, showing that gratitude to God requires recognizing and thanking the countless human contributions behind every convenience.

The passage quotes a hadith: "Whoever does not thank people does not thank God." It argues that a person with the right mindset, when using a wheeled vehicle, will recall the entire chain of human inventions behind it — from the first person who invented the wheel, to later developments like bullock carts, bicycles, trains, cars, airplanes, and wheelchairs. This same principle of recognizing contributions applies to the whole of human civilization, as gratitude to others is inseparable from gratitude to God.

The passage advises that differences of opinion within a group should be seen as a healthy sign. Engage in discussion and peaceful dialogue; if people change their views afterward, thank God (shukr). If they do not change, then choose to remain united despite the disagreement and consider that as good.

The passage advises that differences of opinion within a group should be seen as a healthy sign. One should engage in peaceful discussion and dialogue; if people change their views afterward, one should thank God (shukr). If they do not change, one should still remain united despite the differences and consider that as good.

This passage cites a hadith from Musnad Ahmad (no. 7504), in which Abu Hurairah reports that the Prophet Muhammad said: "Whoever does not thank people will not thank God." The passage then restates the meaning: a person who fails to thank others will also fail to thank God.

The passage states that when a piece of clothing exists for the speaker to wear, this is a matter of gratitude for all of humanity. It argues that if we think in this way, every act of gratitude will appear as universal gratitude, and you will feel every thanks as universal thanks.

The passage argues that gratitude (shukr) toward God is proven by expressing gratitude toward other people. It explains that a person constantly interacts with others throughout the day, and if they fail to show thankful feelings during these interactions, it means they are empty of gratitude. Since this emptiness exists in human dealings, it will naturally also be empty toward God — there is no mystery in this connection.

The passage emphasizes that one must acknowledge and recognize what others have done, and that gratitude should arise within. It then poses a rhetorical question about whether to thank an ingrate, referring to those who have done so much work for the listener.

The passage states that gratitude must be expressed when interacting with others. If a person fails to show feelings of gratitude toward people, they are described as "empty of water," meaning spiritually lacking. Consequently, this emptiness will also extend to their relationship with God.

This passage states that a mother is the greatest benefactor to her children, and therefore the highest-ranking person in their lives. It explains that the core message of a certain hadith is that acknowledging the kindness of a benefactor is the greatest virtue. This virtue requires two qualities: deep recognition of human kindness and deep gratitude (shukr) toward God. Such gratitude, the passage says, is what most entitles a person to enter paradise.

The passage claims that a good life requires good children, and that this depends on accepting one’s wife with gratitude. Being satisfied with the wife one has is itself a form of prayer, asking God for the next desired blessing. This is described as adding one item of gratitude (shukr) on top of another.

The passage instructs the reader to engage in self-accountability, identify personal mistakes, and correct oneself. It then emphasizes giving thanks to God (shukr), and finally, discovering the rights one has over others and living according to those rights.

The passage states that if someone makes a mistake and does not realize it, another person should point it out with goodwill. The one pointing out should do so with goodwill, and the one receiving should accept it with gratitude (shukr). A society whose people have this spirit will always progress.

The passage is a short phrase in Urdu: "اللہ کا شکر کرنے والے ہوں اپ" which translates to "May you be among those who thank God." It expresses a wish or prayer for the listener to be counted as a person who expresses gratitude to God. The passage does not contain any additional explanation, argument, or story beyond this simple blessing.

The passage states that a person's primary responsibility is to make his marriage a subject of gratitude (shukr), regardless of whether the marriage aligns with his preferences or not. He should accept his life partner as an item of gratitude and actively seek out something to be grateful for in every situation. Doing so will make his attitude synonymous with gratitude toward God, and the relevant Quranic verse will apply to him.

The passage states that giving a greeting is not forbidden, but a certain way of saying it is forbidden. It advises that you should congratulate others as they congratulate you, and express gratitude to God for granting you another year to work in the world.

The passage says we should be grateful to those who turned God's blessings from potential into actuality. It emphasizes that we owe them thanks for making these blessings real.

This passage argues that the world is a blessing, so one should live with a feeling of gratitude (shukr) toward God. However, it poses the problem of how to maintain this gratitude when the world is also full of problems, and the solution is to learn the "art of problem management" and to "acknowledge" God’s blessings. The passage then explains the hadith "He who does not thank people does not thank God," meaning that if a person becomes obsessed with ingratitude, complaints, and hatred toward other people, they will lose the ability to thank God. Therefore, one must practice patience (sabr) in dealing with people, because patience enables a person to become capable of the most rewarding act: giving thanks and praise to God.

The passage uses the analogy of a mirror to explain how to respond to criticism. When you see a spot on your face in a mirror, you thank the mirror for showing it and quickly clean yourself. Similarly, the passage argues, you should thank a critic for pointing out your weakness and immediately correct it.

This passage emphasizes the high status Islam grants to mothers, citing the Prophet’s teaching that “Paradise lies at the feet of Mother.” It states that children must obey their mothers and give her interest and welfare preference thrice over the father’s. The passage concludes that a mother deserves gratitude, respect, love, kindness, and obedience—directly connecting the concept of shukr (gratitude) to one’s treatment of one’s mother.

The passage argues that criticism should be welcomed with gratitude because it reveals one's flaws, just as a mirror shows a spot on your face—you thank the mirror and quickly clean it. It cites Hazrat Umar's saying, "May God have mercy on the one who sends me the gift of my fault," to emphasize that a critic is like a gift-bearer. Thus, the passage directly relates to 'shukr' by teaching that one should thank critics for pointing out weaknesses.

Riyaz Bhat asks why we say "shukr" (gratitude) for God's decisions and "sabr" (patience) for matters involving other people. The passage answers that this is precisely what intellect and religion dictate.

This passage from Maulana Wahiduddin Khan states that God has not created any woman or man as inferior; rather, every individual is inherently complete in their creation. It explains that perceiving someone as lesser or greater is a fault of our own understanding. If both men and women realize this truth, their lives will become lives of gratitude (shukr), free from feelings of complaint or deprivation, enabling them to build a better life.

The passage argues that true gratitude to God requires also thanking all of humanity, because every person's efforts contribute to the facilities one enjoys. It states that whoever does not thank people will not thank God either. The speaker illustrates this by noting that something previously unavailable is now available to an ordinary person, which leads to discovering both God's greatness and the need to thank all humans who made it possible.

The passage describes how genuine faith transforms a person, creating a new character marked by humility, consultation with others, forgiveness, and restraint from aggression except in self-defense. It states that God honors such a believer with the title "people of determination" and admits them to eternal gardens. This passage does not directly address the topic of shukr (gratitude).

This passage describes the transformative effects of true faith (iman) on a person's character, listing qualities such as acknowledgment of God's reality, humility, willingness to seek counsel, avoidance of aggression, and readiness to forgive. It does not explicitly mention or discuss the concept of shukr (gratitude).

This passage argues that a father who provides worldly things for his children should not feel a sense of having given them a gift. Instead, he should feel gratitude (shukr) to God for enabling him to give — that is, for giving him hands, feet, and the ability to earn, so he could provide for his children.

The passage states that if a husband protects his wife from two kinds of harm, she has found a very good husband. It then instructs her to give thanks (shukr) to God for this blessing.

The passage argues that gratitude (shukr) is essentially acknowledgment, and this psychology must be cultivated in daily human interactions. If you fail to acknowledge what others do for you—like someone who brings you water—you develop a mindset of ingratitude that will prevent you from being grateful to God. The teaching cites the hadith: "He who does not thank people does not thank God."

Maulana Wahiduddin Khan says he is grateful to all the people who acknowledged his efforts in a certain way. He then prays that God may be a helper to all of them.

The passage argues that modern life is an "explosion" of countless conveniences, which everyone sees and experiences, yet people fail to acknowledge either the human inventors who worked extraordinarily hard to create them or the Creator who placed those possibilities in the world. It cites the prophetic saying: "He who is not grateful to people is not grateful to God." The point is that gratitude toward God's blessings must begin with gratitude toward the human beings who actualize them.

A father who can provide worldly goods for his children should be grateful that God enabled him to earn – giving him hands, feet, and ability – so he could give. But a father who cannot provide worldly goods still has something very great to give his children, though the passage does not specify what that is. The teaching ties gratitude to recognizing God as the source of one's ability to provide.

The speaker expresses extreme thankfulness to God. She then introduces herself as Sadia and states that she will share an experience or thought that came to her.

In this passage, Maulana Wahiduddin Khan describes a situation where someone descended from a position of authority and expressed gratitude (shukr) to God for being among people who would correct him if he went astray. The speaker notes that instead of reacting with anger or punishment toward harsh criticism, the person welcomed it as a valuable quality. The passage presents this as an example of shukr, showing gratitude for having critics who keep one on the right path.

The passage states that we have been blessed with infinite items of gratitude (shukr), which should definitely make us grateful toward God. It then thanks Maulana for instilling this spirit in us.

This passage states that killing one person is equivalent to killing all of humanity. It explains that this means the killer lacks the feelings of gratitude (shukr), love, and well-wishing toward all people.

According to this passage, the Quran states that God did not create two hearts within a single person (Al-Ahzab 4), meaning contradictory feelings cannot coexist in one heart. It argues that a heart full of hatred or complaints toward other people cannot simultaneously be filled with gratitude (shukr) toward God, nor can a heart dominated by revenge or the memory of injustice experience the pleasure of seeking God's forgiveness or remembering His mercy. The passage directly ties the capacity for shukr to the absence of negative human emotions.

The passage states that difference of opinion indicates the presence of creative thinking and an open-minded temperament, and that people are free from the vice of intellectual stagnation. It concludes that if this is the case, such difference is a cause for gratitude, not conflict.

The passage states that difference of opinion, when it reflects creative thinking, an open-minded temperament, and freedom from intellectual stagnation, is a matter of gratitude (shukr), not conflict. It defines such disagreement as a positive sign of dynamic thought rather than a cause for confrontation.

This passage describes how reflecting on food leads to gratitude toward other people. It explains that raw materials exist in the earth only as potential, and farmers, agriculturists, and horticulturalists turn that potential into actual useful products through hard labor. Realizing this contribution fills the heart with love and thankfulness toward mankind.

The passage expresses gratitude to Allah (God) with the phrases "we should thank Allah very much" and "Jazakallah" (may Allah reward you). It then shifts to addressing "Maulana" (a religious scholar) and asking what the next question is, mentioning "Sajid Anwar Sahib." The passage does not clearly relate to the concept of 'shukr' (gratitude) beyond the opening expression of thanks.

The passage describes a seminar held in a modern, well-equipped hall, where the author expected speakers to express gratitude for the progress symbolized by the institution. Instead, the participants sounded ungrateful, which the author attributes to a lack of fear of God. The author cites a prophetic tradition that lacking gratitude toward others leads to being deprived of gratitude toward God, which is described as the greatest possible deprivation.

The passage is a request from a person named Umar Rafiq to a religious figure, asking for prayers that God help him and show results quickly. He promises to always be grateful to the figure, and says that if his prayer is accepted, he will try to follow all religious teachings. This directly relates to 'shukr' as the speaker explicitly expresses gratitude and links it to a condition of answered prayer.

The passage states that Westerners have done all these things, and therefore one should undoubtedly feel gratitude (shukr). It then says that it is completely wrong to focus on small things and develop hatred.

The passage states that every man and woman is created by God, not by Satan. It therefore advises that one should be grateful (shukr) for whatever degree of compatibility one’s spouse shows.

The passage teaches that when someone makes a mistake, others should point it out with goodwill, and the person who receives the correction should accept it with gratitude (shukr). A society whose members practice this spirit will always progress, as no obstacle can stop it. The correction must be done naturally, without arrogance from the giver, and the receiver must not treat it as a matter of prestige—then it becomes a gift.

This passage states that it is a form of gratitude to God (shukr) that there is no negativity among the speaker's team members. It adds that, by God's grace, no one in the team will complain about anyone else.

The passage states that it is a form of gratitude to God (shukr) that there is no negativity among the speaker's companions or team. It further emphasizes that, by God's grace, no one in the team complains about anyone else.

The passage states that a certain team could not be formed before, but now it can, and this is presented as a reason for gratitude (shukr). It then mentions a third point: that Zakariya sponsored Kifl Zakariya.

The passage argues that if you do not acknowledge Western civilization, you will not become grateful to God or acknowledge God, even though you continue to receive sustenance from Him. It presents the recognition of Western civilization as a necessary condition for properly expressing shukr (gratitude) to God.

The passage stresses that expressing thanks to others, such as a driver paid for service, is a form of worship for one's own benefit. It cites a hadith that whoever does not thank people will not thank God, defining "shukr" as acknowledgment or recognition. The speaker advises taking every opportunity to acknowledge and express gratitude to others.

The passage states that when spouses are aware of each other's value, they experience feelings of gratitude (shukr) for having one another. This gratitude creates a powerful, lasting thrill, making them see each other as a great blessing. They live together as if they have found their most beloved possession, existing in a state of ultimate positive feeling.

The speaker states that, in his experience, the world is empty of people who genuinely acknowledge or thank others from the heart. He describes the present age as one of non-acknowledgment, where people live only for themselves and constantly talk about their own accomplishments. This directly relates to 'shukr' by highlighting a widespread failure to practice sincere gratitude and recognition of others.

The speaker expresses heartfelt thanks and gratitude to the audience for giving them something, then notes that there are many similar experiences but cannot share them all due to limited time.

This passage is a closing remark from Maulana Wahiduddin Khan expressing gratitude for the current program and stating the intention to meet again in the next session. It does not relate to the topic of 'shukr' beyond a brief expression of thanks, and contains no argument, story, or teaching on the subject.

Maulana Wahiduddin Khan says it is completely wrong and forbidden to show gratitude to the West by falling at their feet, even though some people claim the West provided a great framework in both secular and religious terms. He argues that this extreme form of gratitude is worse than a forbidden act, and instead advises praying for them and being well-wishers. The passage rejects the notion that Muslims should prostrate in acknowledgment of the West’s role.

This passage explains that the Prophet’s saying, “He who does not thank people does not thank God,” means “thank you” should be the goal of one’s life. If thankfulness becomes your life’s aim, then the speaker argues that you are like a sheep or goat. Whoever uses this teaching in that way is actually committing rebellion or defiance.

The passage defines shukr (gratitude) as acknowledgment (iqrar) and as remembering God's blessings until the end of one's life. It then quotes the hadith: "He who does not thank people does not thank Allah," and explains that this indicates whether a person is thankful to his Creator.

The passage describes how Gujaratis and Hindus generally show great respect and care for their guests, with important people personally performing these courtesies. In contrast, the author notes, it is usually servants who handle such tasks among Muslims. This observation does not relate to the topic of 'shukr' (gratitude).

This passage explains the Quranic term "rabbani," which means to become a person devoted to God. It says that being "rabbani" involves being grateful to God and living in a spirit of praise (alhamd). The passage also adds that along with thanking God, a "rabbani" person must be aware of and considerate toward other human beings.

The passage describes a brief exchange about tea: someone adds sugar to their tea, finds it insufficiently sweet, and remarks that the sugar is lacking. Another person points out that the spoon is missing, but it is actually present. This passage is about literal sugar and does not relate to the topic of 'shukr' (gratitude) in any way.

The passage states that when a child reflects on the favors his father gives him, the child feels gratitude, and this gratitude increases his love for his father. This illustrates how thankfulness (shukr) strengthens affection.

The passage expresses gratitude to God for making the author the child of a father who taught him to fear God and live righteously. It describes how the father, after suffering from the injustice and falsehood of his environment, turned entirely to God and lived a deeply faithful life, becoming like an innocent child focused only on God and the Prophet, immersed in thoughts of the afterlife. The author and his family constantly pray for immense reward and forgiveness for their father.

The passage contains a brief comment from a reader named Muhammad Rafiq, writing from Rani Banoor, Karnataka. He says that the Western nation should be grateful. This directly relates to the topic of 'shukr' (gratitude) by asserting that the Western nation ought to express thankfulness.

This passage describes the qualities of those who will be granted a reward: people who surrendered to and acknowledged the Creator, who lived as grateful ones (shukr karne wale), who fulfilled the rights of human beings, who showed no arrogance, and who created no mischief in the world. Such people will be told to remain there, and the passage notes that they will simply be "renovated" or renewed. The passage directly ties gratitude (shukr) to both submission to God and proper conduct toward fellow humans, presenting these as the conditions for the promised reward.

The passage claims that among all Muslims, not one is truly grateful to God, because they fail to show gratitude to other people. It states that ingratitude toward people causes gratitude toward God to leave the heart, citing the principle that whoever is not thankful to people is not thankful to God.

This passage does not relate to 'shukr'. It simply shows someone saying, "Maulana, let's take the next question. This is from Shukr al-Rahman Sahib in Delhi," introducing a questioner by name.

The speaker expresses gratitude to the viewers for the day's program, then states that, God willing, the program will continue in the same manner. Finally, he asks the audience for permission to conclude. This directly relates to 'shukr' by explicitly giving thanks.

The passage teaches that after leaving the mosque, a person becomes a new being, returning with a heart and mind thrilling with gratitude to God. It then gives an analogy: in a family with ten members—old, child, and woman—only one person earns a lakh of rupees monthly, and all the others feel gratitude and a sense of obligation toward that earner.

The passage describes the speaker's reflection upon arriving at a gathering, where he felt a profound sense of gratitude to God (shukr) for the many companions who had become his there. This feeling is presented as a direct, personal experience of thankfulness.

The passage criticizes Muslims for being ungrateful despite receiving spiritual nourishment and opportunities. It argues that if you fail to show gratitude to people, your gratitude to God will also disappear.

In this passage, someone writes that it is a great favor from God and a reason for gratitude that God connected them with the addressee and granted them the ability to follow the true religion.

The passage advises that if someone calls a practice "shirk" or "unlawful," such a reaction would contradict the principle of winning hearts (tālīf-e-qalb). Instead, one should accept it eagerly while expressing gratitude (shukr). This directly ties to shukr as a grateful, open-hearted response rather than a judgmental one.

This passage teaches that an adviser should thank God if a person in authority accepts his advice, since he was granted the opportunity to do a good deed. If the advice is rejected, the adviser must remain silent, having already fulfilled his duty. Publicly announcing the rejection or starting a campaign of criticism is not advice but incitement to conflict (fitna), which is a major sin, and taking up arms or leading opposition against the authority would be an unforgivable sin.

During a nine-hour journey, the author engaged in dawah conversations with fellow travelers, and by God's grace it became a dawah journey. Upon reaching their destination, the travelers thanked the author profusely, saying that because of him their journey was excellent, they found truth, and it became a historical journey for them. The passage directly illustrates shukr (gratitude) through the travelers' thankful words.

This passage is a personal letter of gratitude and mutual appreciation between two correspondents, rather than a teaching on shukr. The writer expresses thanks for the reader’s mention of certain hadiths and quotes a statement about a believer feeling gratitude in health and humility in illness, which he says strengthened him. He humbly disclaims being worthy of the reader’s praise, accepts it with “Alhamdulillah, Ameen,” and prays that God makes him deserving. He also prays that the reader’s blessings be returned to them multiplied. The passage centers on exchanging thanks and prayers, but it does not develop a distinct argument or lesson about shukr beyond this personal exchange.

The speaker acknowledges that there are many competing demands on the audience's time and attention, and expresses gratitude for their presence or engagement. The passage directly relates to 'shukr' by modeling the act of verbally expressing thankfulness.

The passage states that Sikka Sahib is an elder, even senior to the speaker, and that the speaker thanks him. This directly relates to 'shukr' (gratitude) as an act of expressing thanks to a respected person.

The passage addresses a question about whether gratitude should be directed only to God or also to people. It explains that the hadith "Whoever does not thank people does not thank God" means the spirit of gratitude is not limited—it naturally extends to both God and people, but at different levels: gratitude to God is at a divine level, and gratitude to people is at a human level, while the essence of acknowledgment remains the same.

This passage explains that the secret of America's development lies in its recognition of excellence. It highlights the case of Engineer Fazlur Rahman Khan as an example of America giving high acknowledgment and appreciation for exceptional ability. The passage states that in America, any person with the capacity for excellence, regardless of their group affiliation, will receive full reward for their ability.

The passage recounts a conversation with a multilingual woman who works as an interpreter. The author tells her that her gentle temperament suits her unchallenging profession, while her husband’s tougher nature fits his demanding role as a manager. The author advises her to be grateful (shukr) for this divine division of temperaments rather than complain.

In this passage, the speaker recounts how a group of people repeatedly expressed gratitude to them, even arranging for their team members to arrive at the location. This event occurred exactly ten minutes after a phone call from Anas. The passage directly illustrates an instance of shukr (gratitude) being actively shown.

The passage is a reader's question challenging the view that learning astrology is a sin. The reader cites a hadith saying knowledge is obligatory for every Muslim, without specifying which knowledge, and argues that any knowledge beneficial for public welfare is permissible, including astrology. The reader requests an answer, stating that it would provide an opportunity for gratitude (shukr), but the passage does not further develop the concept of shukr.

The speaker states that he presents his gratitude (shukr) before God. He also says that when he remembers civilizational support, he acknowledges it.

The passage expresses gratitude that the speaker received the same support system from family that was given to the Prophet Muhammad. Because of this support, the speaker says, "I kept going, kept going, kept going." The passage directly relates to 'shukr' by thanking God for this blessing.

The passage describes how the author's father ("Papa") often shared childhood stories, expressing deep love for his two brothers. He recalled never seeing his own father and treating his brothers like fathers instead. He frequently expressed gratitude (shukr), marveling at how, after becoming orphans and losing everything, God blessed the three brothers with more than they ever expected.

The passage consists of only two phrases: "Thank you, Maulana. Masha'Allah." It is a brief expression of gratitude and admiration, but it contains no argument, example, story, or teaching about the topic of 'shukr'. Therefore, this passage does not clearly relate to the subject of gratitude beyond the word "thank you" itself—there is no substantive content to summarize.

The speaker expresses happiness and thankfulness upon learning about the listener's work, asking for their gratitude to be forwarded. He also requests prayers for himself, his wife, and his two-year-old child, so they can follow "real Islam" as it is meant to be.

The speaker expresses gratitude to a general for providing the opportunity to meet such a personality. He also notes that their workshop has been running for three days, including the current day. This passage directly relates to 'shukr' by modeling an instance of verbal thanks.

The passage is a brief comment from a woman named Sarah Fatima in Bangalore, expressing enormous gratitude to God while acknowledging Maulana Wahiduddin Khan. It does not contain any claim, argument, example, or story beyond this expression of thanks. The passage relates to 'shukr' only in the sense that it mentions gratitude to God, but it offers no further teaching or explanation on the topic.

This passage does not clearly relate to the topic of 'shukr' (gratitude). It appears to be a disjointed or garbled text that mixes phrases about thanking people, taking over bodies, and changing policies toward other nations, but it lacks a coherent argument, example, or teaching about gratitude.

The passage recounts that Hazrat Umar expressed thanks and offered prayers for someone, and it states that this example illustrates the mindset of a true believer—implying that genuine gratitude is a key aspect of such a person’s thinking.

The passage says that a person who points out your fault should be thanked as if they have given you a ticket to paradise, so you should never be offended or angry at them, but instead immediately rush to correct yourself. The teaching is that gratitude (shukr) applies even to those who expose your mistakes, since their correction helps you improve and ultimately reach paradise.

The passage states that the elder being addressed has given time for a conversation, and the speaker expresses gratitude to him for this.

The passage argues that Muslims have a direct role in spreading God's religion, while Westerners play an indirect role by providing the material means—modern industry and technology—needed for this work. However, Muslims mistakenly treated Westerners as enemies and launched conflicts, which halted the spread of religion. The passage concludes that Muslims should now express gratitude (shukr) to Westerners and use those resources to support God's religion.

The passage expresses gratitude to an individual, stating that the speaker is extremely thankful and obliged because through this person, they are receiving the correct knowledge of Islam. The core claim is that this individual is the source of accurate Islamic understanding. Therefore, the passage directly relates to the concept of 'shukr' (gratitude) by demonstrating an expression of thanks for religious guidance.

The speaker expresses gratitude to Dr. Frida for sharing her knowledge with students, and connects this to peacemaking. The passage is a direct expression of thankfulness.

The passage is a brief note of gratitude from a person named Rajesh Madhulkar of Nagpur, thanking the CPS organization for presenting religion in a positive manner in its literature. It does not contain any argument, story, or detailed teaching about 'shukr' beyond this expression of thanks.

The speaker recites a prayer from Prophet Moses, asking God to ease his task and loosen his tongue so people can understand him. He then thanks everyone who gave him the opportunity to speak in this noble program. The passage directly expresses shukr (gratitude) to the organizers.

The passage describes a senior lady who said that when she gave a Quran with an English translation to someone, that person thanked her for it. This is a direct account of an expression of gratitude (shukr) in response to receiving a gift.

The passage argues that the best way to train women is not by sitting them down to explain things, but by giving them engagement — especially work that generates income. Two women are cited as an example: their home lives improved only after they got jobs. The passage lists many benefits of such engagement, including that it increases a person's sense of gratitude (shukr).

The passage consists of two brief expressions of gratitude addressed to Maulana. Aslam Beg from Mumbai thanks the Maulana for enlightening him with the immense wisdom behind creation and for insights into the meaningfulness of God's creation plan. Riyaz Bhat from Bengaluru also expresses thanks, though his specific reason is not detailed in the provided text. The passage directly relates to the concept of *shukr* (gratitude), as both individuals are explicitly thanking the Maulana for spiritual knowledge.

The passage is a personal statement from a woman named Mis Fahmeeda Khan, who tells Maulana Wahiduddin Khan that her life has changed because of him. She says she will never be able to fully express her gratitude (shukr) to him. This directly relates to 'shukr' as an expression of thankfulness for a transformative impact.

The passage is a brief expression of gratitude. The speaker thanks the audience for patiently listening to their talk, and then thanks someone named "Bhatia Ji" again for providing the opportunity to come to the venue. The passage does not discuss the concept of *shukr* (gratitude) in a religious or philosophical sense, but rather demonstrates a simple, polite act of thanking others.

The passage quotes a person named Ajay Chaturvedi expressing gratitude to an organization for providing him with a translation of the Quran. He says he had been searching for a Quran translation for a long time but had not found one until now, and receiving it makes him very happy because he will finally be able to read the Quran. This directly relates to 'shukr' (gratitude) as the speaker thanks the organization for the gift.

The passage consists of a brief Urdu phrase meaning "There is no such reference with them to... Thank you," followed by the English sentence "This question is from Miss Tuthi." It does not clearly relate to the topic of 'shukr' (gratitude) beyond the polite word "thank you," and contains no substantive claim, argument, example, or story about gratitude.

The passage requests a definite reply from the recipient, noting that none has been received yet. The writer asks for this reply so that they may have an opportunity to express gratitude (shukr).

The passage acknowledges receipt of a letter dated March 31, 2006, and offers thanks. It states that the correspondence on that topic has concluded, and ends with a prayer for divine reward. This directly relates to shukr through the expression of gratitude.

The passage argues that we should feel and express gratitude (shukr) to the people who built the railway system, despite their long sacrifices and struggles, because their work allows us to travel easily from Lucknow to Delhi. It then addresses the objection that such gratitude would be “shukr to a kafir (non-Muslim),” explaining that no one is born a kafir or a Muslim—these are choices, not innate identities—so it is not wrong to acknowledge their contribution.

The passage is a personal testimonial from Rock Furtado, who expresses deep gratitude for receiving a translation of the Quran. He says he is fully absorbed in reading it, is on page 76, and is "eternally grateful" for the gift. This directly illustrates the concept of shukr (gratitude) being expressed in response to a favor.

The passage is a personal letter expressing gratitude to Maulana for presenting what the writer sees as the true face of Islam. The writer claims that by not reading religious books, they avoided developing bias and rigidity, and that encountering Maulana's literature revealed this authentic Islam. The writer considers Maulana the only true scholar of Islam and prays for the success of his efforts in spreading Islam in its real form.

The passage is a reader's request to the author, asking for explanations of three unspecified questions and stating that doing so would give the reader an opportunity to express gratitude. It does not present any claim, argument, example, or story related to the topic of 'shukr' (gratitude).

The passage quotes a message on a bag stating that the Muslim community is extremely grateful to the New Zealand government and its people for their support and kindness. This directly expresses an act of shukr (gratitude) from the community toward the government and people.

In this passage, Maulana Wahiduddin Khan thanks the audience for the opportunity to attend their beautiful gathering in London. He expresses gratitude for being able to come and sit with them. This directly illustrates the practice of shukr (thankfulness) by acknowledging a favor received.

The passage states that some people are asking a question in a grateful manner (shukr andaz) about "What is Re-engineering of Mind?" The speaker then says that he thought about that matter. This directly relates to shukr by describing a thankful attitude in the act of questioning.

The passage quotes a secular person, Anindya Chowdhury, who says he will be grateful for a copy of a holy book because he is willing to learn from all religions. This directly expresses 'shukr' (gratitude) for receiving a religious text.

The passage is a brief closing remark: the speaker says he just wanted to say a few things, then says "thank you" and "peace be upon you." It contains no claim, argument, example, or story related to the topic of 'shukr' (gratitude); the word "thank you" is only a polite expression, not a teaching on the subject.

The writer expresses profound gratitude for Maulana Wahiduddin Khan, calling him a great blessing and a uniquely dedicated scholar. He specifically thanks the Maulana for answering his question about Marxism and says he is now reading his book with interest.

The passage is a brief expression of gratitude from a listener named Mahak Mushtaq in Pakistan, who thanks Maulana Wahiduddin Khan and says she was very "sad" (possibly a misstatement or translation of "sad") but now understands his point after hearing him. The passage does not clearly relate to the topic of 'shukr' beyond the listener saying "thank you."

The passage presents a reader's question to Maulana Wahiduddin Khan, thanking him for explaining the process of repentance (*tawba*) and asking whether a past mistake will still be punished in the afterlife after going through that process, or if it will be erased from one's record. The author's direct reply is that the mistake will be removed from the record. This addresses the theme of *shukr* only indirectly, as the reader first expresses gratitude ("thank you") for the guidance on repentance.

In this passage, the speaker expresses gratitude to everyone, especially the members of CPS, for their support in helping to establish something. The passage is a direct act of giving thanks (shukr) and does not elaborate further on the concept.

The passage is a letter from a reader expressing gratitude for Maulana Wahiduddin Khan's teachings. The writer admits that after reading Khan's books, he realized his own flaw of pride (fakhur), which Khan had pointed out in a previous letter. He credits Khan's writings with teaching him Islamic virtues like patience, gratitude (shukr), forgiveness, and understanding, and says this guidance is a great blessing from God. The writer also notes that he now helps others understand these basic Islamic teachings, which both common people and scholars had neglected.

The passage is a letter from Naresh Garg expressing gratitude to Maulana Wahiduddin Khan for his 'Speaking Tree' column in the Times of India. Garg praises Khan's ability to present spiritual truths in simple language and thanks him for his work promoting universal brotherhood and peace. This directly illustrates the theme of shukr (gratitude) through the writer's sincere appreciation.

This passage is a brief letter of thanks from Muhammad Hanif Qasmi of Maharashtra. He thanks the recipient's institution for supplying pamphlets for the propagation of Islam, and acknowledges God's grace for enabling that institution to work on a global scale for spreading the faith and guiding people to the right path. The passage expresses gratitude in both directions—to the people for their material help and to God for His favor.

The passage is a request from a letter writer asking the recipient to send a reply quickly, so that the writer may have an opportunity to express gratitude ("shukr"). It relates to 'shukr' by framing thankfulness as a response that requires an occasion or action from another person.

The passage is a thank-you letter from Dr. Anwar Husain Khan, acknowledging receipt of dawah literature sent to him. He expresses gratitude (shukr) for the packet, describes the books and brochures as useful and interesting, and states that he has already started distributing them. He promises not to be negligent in distribution and prays that God accepts him in this work through the sender.

The passage consists of a brief request for a quick reply, dated August 8, 2006. It does not contain any discussion of shukr (gratitude) or any related teachings. Therefore, the passage is not relevant to the topic of shukr.

In this passage, a man asks his new wife about her situation, and she responds with repeated expressions of gratitude, saying everything is fine and there is no discomfort, thanking God. The man then tells her to instruct her husband to keep the threshold of their house intact. The wife's response directly illustrates the concept of shukr (gratitude).

The passage is a brief narrative example about gratitude: a person goes to someone's house after ten days and says he has come to express his thanks because the other person did him a great favor. The passage directly illustrates the act of shukr (gratitude) by showing someone deliberately making the effort to acknowledge and thank another for a significant kindness.

A reader named Anand Lakra expresses that he always wanted to read the Quran, and now that it is available in Hindi and English, he is very grateful. The passage directly illustrates an attitude of shukr (gratitude) for the accessibility of the Quran in his languages.

The passage reports a letter stating that modern civilization provides an exceptional opportunity for gratitude (shukr). It argues that Muslims should love, acknowledge, and thank Westerners for providing a means of introducing paradise—luxuries that even kings never had. Those who hate Westerners, the passage concludes, are surely trapped in error or misguidance.

This passage is simply a closing remark from an interview, stating "But we end here and say goodbye to you once again. Thank you very much for listening to the interview." It does not contain any claim, argument, example, or story related to 'shukr' (gratitude) beyond the conventional expression of thanks.

The passage states that the appreciation of talent is the greatest secret of a nation's progress, and that a nation with this attitude cannot be prevented from advancing. As an example, it says America achieved its progress precisely because merit is valued above all else in American society, where the principle is meritocracy rather than nepotism. The passage also mentions a farmer's son who, after high education, became a top IT specialist living in the US.

The passage expresses gratitude to Western nations for enabling people in different time zones, including Pakistan, to listen to Maulana Saheb's lecture online from their homes. It also conveys a positive outlook, stating that by God's grace, the sun of Islam will rise from the West. The passage does not directly discuss the concept of 'shukr' (gratitude) in a detailed or theological manner, but it does include an expression of thankfulness.

The passage describes an educated Muslim who speaks with confidence, expressing both pride and gratitude (shukr) for being born into a particular religious environment and for being given the opportunity to study at a specific institution. The person explicitly combines feelings of pride and thankfulness toward God for these blessings.

The passage does not relate to the topic of 'shukr' (gratitude in Islamic context). It simply expresses appreciation for candid and sincere responses to questions asked.

The speaker states that their heart was filled with the feeling of gratitude, specifically acknowledging how someone had treated them. They emphasize that their heart was actively recognizing and appreciating the way that person behaved toward them.

The passage uses the examples of the Russia-Ukraine war causing global inflation, Western technology benefiting the whole world, and the COVID-19 pandemic spreading from China and requiring vaccines from only a few countries' companies, to argue that global interdependence means every human should be grateful to other humans. It presents this as a direct lesson about shukr (gratitude).

A letter from Malik Anas Nadwi states that before adopting Maulana Wahiduddin Khan's views and Islamic thought, he was confused and suspicious toward everything, including Islam. After adopting these views, he says all confusion is gone and he now respects all human beings. He expresses deep gratitude to the Maulana and reports doing dawah work in Jeddah.

The passage is a brief thank-you note from Tara Gandhi Bhattacharjee, expressing gratitude for a meeting and for receiving copies of two books, *The Prophet of Peace* and *The Quran*, which she calls a blessing. It does not discuss the concept of 'shukr' (gratitude) in any thematic or instructional way; it is simply an expression of personal appreciation.

The passage is a letter acknowledging receipt of a previous message and expressing full agreement with its contents. The author admits a mistake in attributing to Yusuf al-Qaradawi and others the view that the world should be considered "Dar al-Dawah" (the abode of invitation), rather than the traditional division into "Dar al-Islam" and "Dar al-Harb." The author explains that this error arose from reading ambiguous writings by some scholars who, unlike classical jurists, discuss the division of the world in a new, roundabout way, but concedes that stating this without a direct reference was incorrect. This passage does not directly discuss the concept of 'shukr' (gratitude).

The passage describes a doctor who took books with great gratitude and said that whenever you come, you do not need an appointment.

The passage expresses the author's heartfelt gratitude to Maulana Wahiduddin Khan for sending his scholarly work "Mutala-e-Seerat," which the author describes as an invaluable addition to their reading shelf.

Mr. R.B. Gupta, chairman of an ordnance factory in Nagpur, came across a Quranic message about moral teaching and asked for a Hindi translation of the Quran to read. He was given a translation and other Islamic literature as a gift, and he thanked the giver sincerely from his heart.

This passage is a personal tribute, not a lesson on gratitude itself, though it expresses thanks. The author says they learned from Maulana Wahiduddin Khan what they learned from no one else, and regrets that they were not introduced to him earlier — claiming that knowing him sooner would have "saved precious days" wasted on biases, sectarianism, and religious show. They mention being told about the Maulana by Abu Yahya of Idara Inzar, then hearing a lecture online and reading his first book in 2017, after which they became fully devoted. The only direct connection to 'shukr' is the closing line, "God be thanked that He included Maulana in my life" — so gratitude here refers to the author's thankfulness for the encounter, not to any teaching about thanksgiving itself.

The author acknowledges that he learned from Maulana Wahiduddin Khan what he could not learn from anyone else, and regrets wasting his precious years on sectarianism and religious formalism before meeting him. He thanks Allah for the blessing of being guided by such a great leader, and reflects that seeing Maulana makes him realize the immense level of God-consciousness and divine knowledge possessed by the Prophet's companions. The passage expresses deep gratitude to Allah for including Maulana in the author's life.

The passage is a thank-you message from Gnama Griffin in the USA, expressing deep gratitude for receiving a box of Quran translations. Griffin says he will be forever grateful for this opportunity and offers to become a new Quran distributor. The message directly relates to 'shukr' (gratitude) by showing appreciation for a received gift and a willingness to serve.

In this passage, Prophet Abraham visits his son Ishmael’s home after Ishmael has remarried. Ishmael’s new wife, unlike his previous wife, expresses gratitude and has no complaints or grudges. Upon hearing this, Abraham tells her to instruct Ishmael to “retain your doorway,” implying that he should keep this grateful wife.

The speaker expresses gratitude to the friends who were with them and provided assistance. The passage directly relates to 'shukr' by acknowledging thanks for help received.

The speaker begins by thanking Brother Bhatia ji for giving him an opportunity. This direct expression of gratitude is an example of shukr (thankfulness) in action.

The passage is a polite request from a person named Yusuf Vorajee, asking for advice and prayers from Maulana Wahiduddin Khan. The writer acknowledges the recipient's busy schedule but humbly seeks guidance and spiritual support. This passage does not discuss the concept of 'shukr' (gratitude) directly.

A reader named Sarfarazuddin thanks Maulana Wahiduddin Khan for helping him become a good Muslim and a good citizen of India through Al-Risala magazine and his writings. This passage is a direct expression of shukr (gratitude) for the guidance received.

This passage is a reader's letter, not a teaching on shukr itself. The writer, Bhagya Nair of Delhi University, says she read about 35 pages of Maulana Wahiduddin Khan's book *Moral Vision* and his articles in the Speaking Tree, and found his words encouraging during times of trial. She asks that her regards and gratefulness be conveyed to the Maulana, believing his writing gives direction and hope and has "touched many hearts and changed many minds." The passage relates to shukr only in the sense that it expresses gratitude, but it offers no concept or argument about gratitude.

The passage describes a person named Rabi-ur-Rahim, who is described as a very internationally famous man. The speaker mentions meeting him two or three times, but notes that conversation never really got going. On one occasion, the speaker went to see him for what was likely a two or three-hour appointment. The passage does not clearly relate to the topic of 'shukr' (gratitude).

In this passage, the speaker reads a letter from Sheikh Muhammad Iqbal thanking him for an explanation about the Quran requiring a "creative response" and the need to reapply the Quran in every age. The speaker then says he would like to take questions now. The passage directly relates to 'shukr' only insofar as it quotes an expression of gratitude.

The passage describes an event where the head of the Islamic Centre gave a one-hour speech on basic human values from an Islamic perspective. After the speech, highly educated Hindu principals from various parts of India were present, and they were given an English translation of the Quran. One principal stood up and thanked the Centre for the Quran translation, and General Chhabra enthusiastically urged the principals to read it and spread it to others.

The passage describes a letter writer who sent a query on 30 April 2006 about a published article, seeking clarification from the recipient. Having received no reply, the writer now asks for a prompt response, saying this would provide an opportunity to express thanks (shukr). The passage directly ties the act of replying to the chance for gratitude.

The passage is a letter to Maulana Wahiduddin Khan, reminding him that the writer had previously asked, in a letter dated November 5, 2005, for the names of the "some people" criticized in a book the Maulana had sent. The writer notes that no reply has been received and now asks for an answer, saying this would provide an opportunity to express thanks (shukr). The passage thus directly relates to shukr as the writer seeks to complete an act of gratitude by receiving the requested information.

The passage describes a journey where the author's companions engaged in dawah activity at an airport, giving Islamic pamphlets and brochures to staff and later to people in the lounge. The recipients accepted the materials eagerly and expressed their thanks (shukriya) to the group. This shows an instance of people responding with gratitude (shukr) when receiving the Islamic literature.

The passage describes a flight on Turkish Airlines, noting that the service was of a European standard and the journey was very peaceful with a smooth landing. During the flight, the staff distributed English translations of the Quran to passengers. The pilot, who was in his cabin, also sent an English translation of the Quran through a crew member, and upon landing in Istanbul, he came out of the cabin to thank the team.

At a New Delhi book fair, a Sikh student accepted an English translation of the Quran with thanks (shukr), but later returned it, saying she might not be able to respect it. Another Sikh young man, who was also taking a Quran, heard her and declared that he would take it, respect it, and read it. The passage uses this incident to illustrate both gratitude and the importance of showing respect to the Quran.

This passage recounts a teaching of the Sufi saint Khwaja Nizamuddin Auliya (1238–1325), a disciple of Khwaja Fariduddin Ganj Shakar and author of the well-known work *Fawa'id al-Fawa'id*. He contrasts the common human approach—responding to straightness with straightness and crookedness with crookedness—with the way of the Sufi elders, which is to remain straight even toward those who are crooked. He illustrates this with the metaphor that if someone throws thorns at you and you throw thorns back, the result is only thorns; instead, you should throw flowers, so that flowers prevail. The passage does not directly address the theme of *shukr* (gratitude); its focus is on responding to hostility with goodness rather than retaliation.

This passage reports on an interfaith dialogue held in Bangalore, where the speaker presented the Islamic perspective on the role of the prophets. The audience, consisting of theology students and staff, asked thoughtful questions, and the session received positive verbal feedback thanking the speaker for clarifying that Prophet Muhammad and Islam are about peace. The Dean of the Institute also sent an email expressing gratitude for the inspiring talk, which moved the attendees to live as peace bearers. The passage does not directly discuss the concept of 'shukr' (gratitude), though it records expressions of thanks from the audience.

CPS International expresses heartfelt gratitude to the Government of India for awarding its founder, Maulana Wahiduddin Khan, the Padma Vibhushan 2021, the country's second-highest civilian honor. The organization accepts this prestigious award with deep respect, acknowledging his lifelong contributions to peace and spirituality.

The passage is a letter from a retired air force officer thanking Maulana Wahiduddin Khan for receiving his Quran translation. The writer expresses admiration for Khan and CPS International’s work in spreading the Quran’s message, and promises to give feedback after reading. This passage does not directly discuss the concept of *shukr* (gratitude) beyond a conventional acknowledgment of receipt.

The passage is a letter from a retired Wing Commander thanking Maulana Wahiduddin Khan for receiving a copy of his Quran translation. The writer expresses admiration for Maulana and his organization CPS International's work in spreading the Quran's message, and promises to provide feedback after reading the translation. The passage demonstrates gratitude ('shukr') through the writer's acknowledgment and appreciation.

The passage describes a flight where the captain, Mr. William, spoke English with a pure American accent. The author's companions gave him a copy of "The Reality of Life," and also gave the same book to the two air hostesses, who accepted it with gratitude (shukr).

The passage is a brief expression of gratitude from Maulana Wahiduddin Khan to Dr. Narayanan and her colleagues for inviting him to speak at a meeting. It does not discuss the topic of 'shukr' (thankfulness) in any substantive or instructive way, beyond the speaker's own polite acknowledgment.

The passage states that the speaker will be grateful for their entire life if the listener provides any form of help. It also notes that the speaker is currently in Hyderabad. This directly expresses a conditional promise of gratitude, relating to the concept of 'shukr' (thankfulness).

This passage describes an incident where a person named Marari Baba was present at a gathering, sitting on the floor with the audience. Before the author’s speech, Marari Baba first sought permission from the author’s companions, and only then did he place a hand-spun thread garland and a handwoven cotton shawl on the author. The author immediately thanked him and removed the garland and shawl, giving them to his companion instead. This passage does not clearly relate to the topic of 'shukr' (gratitude).

The passage reports that a colleague, Maulana Abdul Basit Umari, is engaged in dawah work among non-Muslims in Doha, Qatar. On April 18, 2013, he gave English translations of the Quran as gifts to staff at a hypermarket, and on April 20, 2013, he distributed English Quran translations and dawah pamphlets at a shopping center. The recipients accepted these items with happiness and thanks (shukr).

The passage is a personal account by Ms. Sohini Jana, describing how a planned brief meeting with Maulana Wahiduddin Khan in 2017 turned into a 1.5-hour dialogue that profoundly changed her life. She explains that his wisdom, given without knowing her background, sparked her passion for inter-religious dialogue and led to a lasting relationship with his team. The passage concludes as a gratitude note, explicitly acknowledging Maulana’s vision for reshaping her own perspective toward a more inclusive future.

The author expresses deep gratitude to a correspondent for pointing out a significant error in a book. He explains that he is instructing his publisher to remove the name "Ustad Hasan al-Hudaybi" from the relevant page of the current print run, and promises that the next edition will correct the mistake, add separate commentary about al-Hudaybi, and mention the error to inform readers.

This passage is a letter from Muhammad Ahmad Baig Nadwi thanking the recipient for sending the January 2008 issue of Al-Risala and for a one-year subscription. The writer expresses deep admiration for Maulana Wahiduddin Khan's writings, calling him a great architect of modern India and the Islamic world, and defends him against superficial critics who oppose his contemporary approach. The letter does not discuss the concept of 'shukr' (gratitude) in any thematic or spiritual sense, only using the word "thank you" as a polite expression.

The passage expresses gratitude from the Centre for Peace and Spirituality to the Government of India for awarding its founder, Maulana Wahiduddin Khan, the Padma Vibhushan, India’s second-highest civilian honor, in 2021. It states that the organization humbly accepts this award in recognition of his lifelong work in peace and spirituality. This directly illustrates the spirit of shukr (gratitude) by acknowledging and thanking the source of the honor.

The speaker recalls an incident in Delhi around 1960 when he needed to write a two-line thank-you message for All India Radio. Because he could not write those two lines in English himself, he went to someone else to have them written for him.

The writer, Tariq Badr, describes how he becomes immersed in the special issue of Al-Risala devoted to Maulana Wahiduddin Khan, carrying it everywhere and keeping a copy in his office. He says seeing Maulana's picture brings him joy and tears, and he finds the issue full of wisdom that moves him to tears. He explicitly expresses his gratitude (shukr) to Farida Apa, Farhad Sahib, and the India team for compiling it.

At Bhopal airport, a worker named Abdul Ghafoor Khan recognized the author from a newspaper report and offered to help with any service. The author thanked him and replied that he would call on him if needed. This exchange illustrates a simple act of gratitude (shukr) for the worker's kind offer.

The passage is a letter from a scholar named Abdul Haq al-Turkmani to Maulana Wahiduddin Khan, praising two of his books—*The Political Interpretation of Religion* and *Error in Interpreting Religion*—and requesting permission to publish an Arabic edition at his own expense. The writer also offers to send a copy of his own book in return. This passage does not clearly relate to the topic of **shukr** (gratitude); it focuses on expressing admiration and seeking publishing rights.

A teenage reader of *Spirit of Islam* writes to express gratitude for the magazine, saying its articles convey spiritual messages that promote social peace and help her navigate daily challenges. She specifically thanks the magazine for articles like "Suicide is Not an Option," which she finds encouraging. Her letter is an example of expressing *shukr* (gratitude) for beneficial guidance.

The passage describes an event where, after a half-hour English speech by the president of the Islamic Centre, CPS International distributed English translations of the Quran to attendees, including Hindus and Christians. The recipients accepted the copies with thanks (shukriya), and several people took three copies each to give to their colleagues. This shows an instance of gratitude expressed by people of other faiths upon receiving the Quran.

This passage is a letter of thanks from Barun Mitra of the Liberty Institute in New Delhi to Maulana Wahiduddin Khan, expressing gratitude for his keynote address at an event on the topic "Freedom to Express." Mitra states that the Maulana’s clear thinking cleared many misconceptions some people may have had about Islam, and that attendees were impressed by his sincerity and knowledge. The passage does not discuss the concept of 'shukr' (gratitude) itself or provide any teaching on the topic.

On the departure day of 27 February 2009, Murari Bapu's brother Deva visited the author's lodging to bid farewell, giving each companion a gift and offering thanks on Murari Bapu's behalf. Later, Murari Bapu himself came to thank the group, saying they were very grateful for the visit. The passage illustrates gratitude through these acts of thanking and expressing appreciation.

The passage reports that an institution received 155 books by Maulana Wahiduddin Khan as a gift. It praises his distinctive style, reasoning, and analytical skill, stating his works will long teach faith and trust in Islam. The passage expresses gratitude (shukr) to Mr. Sani Asani, the trustee who sent the books, acknowledging his generosity.

The writer reminds the recipient that they previously asked for the source of the term "Dar al-Dawah" mentioned in an article, but have not yet received a reference. They request that the specific source be sent, so they can have an opportunity to express gratitude (shukr).

This passage is a note of thanks from the Al-Risala institution acknowledging a gift. It states that a selected set of Maulana Wahiduddin Khan's English and Urdu books was received as a gift from Dr. Khurshid Ahmad of Maktaba Markazia Jami'atul Falah. The writer expresses heartfelt gratitude for this donation. This passage does not contain any teaching or discussion about the concept of 'shukr' (gratitude) itself.

In this passage, the Bangalore team participated in a Christian interfaith conference. Subsequently, they received a letter of thanks for their participation. The passage does not explain the content of the letter or elaborate on shukr beyond mentioning this expression of gratitude.

The passage describes how Maulana would sometimes share the mission's plans and then ask for opinions, receiving them with great appreciation. This relates to 'shukr' by illustrating gratitude through respectful acknowledgment of others' input.

This passage is a letter of thanks from a reader named Lynnea Bylund, expressing gratitude for an invitation to a lecture and for receiving books by Maulana Wahiduddin Khan. The passage does not discuss the concept of 'shukr' (gratitude) as a teaching or principle; it simply conveys the writer's personal appreciation. Therefore, no clear relation to the topic of 'shukr' is present in this passage.

This passage is a letter from Saeed Rahmani, editor of Akhbar-e-Orissa, praising Maulana Wahiduddin Khan for his article on "The Beautiful Names of God and the Greatest Name" in the November 2007 issue of Al-Risala. The writer states that the article provides a new perspective and uses solid arguments to clarify the topic, which should dispel common doubts and misconceptions. He concludes by congratulating Maulana on performing this good deed. The passage does not directly address the concept of 'shukr' (gratitude).

The passage recounts an experience of a Kolkata Team member, Mr. Aftab Alam, who, while posted in Maldah, West Bengal, gave English translations of the Quran as gifts to officials, including Mr. Khagendra Nath Dew. The recipients accepted the gifts with pleasure and gratitude, and an assistant teacher at Bamangola High School was especially overjoyed, warmly shaking hands and expressing thanks. The passage does not directly discuss the concept of 'shukr' (gratitude), but it illustrates acts of giving and receiving with appreciation.

The speaker recalls that he studied engineering at a Hindu university and has dealt with Hindus ever since, never hiding his Islamic identity or resorting to flattery, yet he thanks God that he never had a complaint against anyone. He passed his BSc in Engineering in 1955 with a second-class result, but when he asked his Hindu professors for testimonials, they gave them to him very generously. As an example, the professor of Electrical Communication wrote a written testimonial introducing him, though the passage cuts off at that point.

The passage is a letter from Asim Nabi expressing gratitude to the Centre for Peace, Bangalore, for sending him the magazine *Spirit of Islam*. He thanks them for their work, which he considers one of the best ways to earn reward in the Hereafter, and states his intention to subscribe to the monthly magazine. The passage directly relates to the concept of *shukr* (thankfulness) through the writer's explicit expressions of gratitude.

The passage tells a story about the Sufi master Khwaja Fariduddin Ganj Shakar (1175–1265). A disciple brought him a pair of scissors as a gift, thinking the master would be pleased, but the master rejected it, saying his work is to join, not to cut, and that a needle would have been more appropriate. This passage does not clearly relate to the topic of 'shukr' (gratitude); it instead illustrates the master's emphasis on unity and connection over division.

The passage is a letter from a madrasa teacher in Nepal to Maulana Wahiduddin Khan, expressing gratitude and requesting prayers. The writer thanks God for everyone’s well-being, acknowledges receiving the Al-Risala magazine, and notes that both teachers and students, as well as local religious enthusiasts, are benefiting from it. He thanks Khan for sending the magazine to the madrasa and asks for prayers amid tense national conditions, particularly regarding an upcoming constitution-making election, hoping Muslims will be properly included and protected. The passage relates to 'shukr' primarily through expressions of thanks to God and to Khan, but its main focus is on gratitude for the magazine and a request for guidance and prayer.

Dr. Saniyasnain Khan, the son of Maulana Wahiduddin Khan, received the Padma Bhushan award from the President of India, Ram Nath Kovind, on November 9, 2021. He expressed gratitude to his family and to members of CPS International around the world.

The passage is a letter acknowledging receipt of a book titled "Iqamat-e-Deen aur Nifaz-e-Shariat" and noting that the author criticized the viewpoint of "some individuals." The letter writer states they do not know who these individuals are and asks the author to provide their names and book titles. This passage does not clearly relate to the topic of 'shukr' (gratitude).

In this passage, the author describes a meeting in Haroon Sheikh's office where a lawyer insisted on speaking at length, making claims the author considered illogical—such as denying that Friday (Jumu'ah) is a day in Islam, despite the Quranic verse mentioning "the day of Jumu'ah." The lawyer repeated his points with full conviction and, when leaving, thanked the author for tolerating him. The passage illustrates an example of someone expressing gratitude ("shukr") for being given a hearing, even while the content of his talk was irrational.

This passage does not relate to 'shukr' (gratitude). It is a request asking for a reference to a book or article by Maulana Abdullah Abbas Nadwi that demonstrates his expertise in Western sciences.

A chaplain at a jail in Maine, USA, reports that complimentary Qurans received from the organization are nearly gone, and many inmates have been grateful to receive them. He requests another donation because more copies are needed.

The Quran Educational and Welfare Society in Sunari, Nepal, requested books from CPS, which then sent a set of selected works and da'wah literature. In a letter of thanks, Maulana Shamim Ahmad Falahi acknowledged receipt, calling the books a valuable resource for the society's mission of invitation and preaching, and expressed deep gratitude for CPS's sincere cooperation.

The passage quotes a speaker telling young students that they can acknowledge being shorter than Hakim Abdul Hameed but are standing on his shoulders. While Hakim began from a "jungle level" in 1947, the students now start from a "university level." The speaker urges them to give thanks for this advantage and to begin their journey toward a new future with determination.

On 29 November 2014, a group from the Gulen movement met with the president of the Islamic Centre, who interacted with them for an hour. At the end of the meeting, the group was given an English translation of the Quran and a set of the president's books, which they accepted with gratitude (shukr).

At a Mother Teresa award ceremony in Kolkata, a dawah team distributed Qurans and English literature to attendees, who expressed deep gratitude for the spiritual gift. One awardee in saffron robes thanked the team and said he had long been eager to read the Quran, while another recipient later called to say she would seek help with interpretation. The passage illustrates shukr through the recipients' thankful and appreciative responses to receiving the Quran.

On October 26, 2012, a team from the Ministry of Human Resources in New Delhi visited National Medical College in Saharanpur, where they were given copies of the Quran's translation and pamphlets. Mr. Pokhriyal stated that Maulana Wahiduddin Khan's literature is truly spreading peace in the country, and he accepted the gift of literature with thanks. This passage relates to 'shukr' by noting that the official expressed gratitude while receiving the materials.

Mr. Ashok Tyagi, General Secretary of the International Chamber of Media and Entertainment Industry, met with the president of the Islamic Centre on April 7, 2016, to discuss spirituality and peace. He was given a set of books by the president, which he accepted with thanks. This act of gratitude is the passage's only direct reference to shukr.

This passage is a thank-you letter from Baderuzzaman Kairanvi acknowledging receipt of a special issue of *Al-Risala*. He mentions that it contains valuable articles on the late Maulana Wahiduddin Khan, recalls reading his editorials in the *Al-Jamiat* weekly, and also appreciates Maria Salma's videos. The passage does not discuss the concept of *shukr* (gratitude) as a teaching; it is simply a personal expression of thanks.

On 23 September 2014, a team from ETV Urdu channel visited the Islamic Centre office in Delhi to interview its president on the topic of Hajj. After the interview, the journalist, Mr. Shah Nawaz, was given some books from the Islamic Centre as a gift, which he accepted with thanks.

The passage describes Dr. Jeevanandam, a resident of Erode, Tamil Nadu, who, despite being a communist, possessed a constructive mindset and was concerned about the intellectual backwardness of Muslims. After reading a review of Maulana Wahiduddin Khan's book *Peace Building and Non-Violence in Islam* in a Tamil magazine, he requested the book from Goodword Books, translated it into Tamil within a week, and later translated an article about Maulana receiving the Padma Bhushan award for the *Tamil Hindu* newspaper. The author and two others visited Dr. Jeevanandam on February 20, 2021, to thank him and discuss spreading the Maulana's message in Tamil, but he passed away on March 2, 2021, leaving them feeling they had lost a well-wisher of CPS in Tamil Nadu.

On November 11, 2014, a team from CPS Delhi took part in a student program at Vidya Jyoti College on Christian-Muslim dialogue. After the event, all attendees received an English translation of the Quran and a set of books by the head of the Islamic Centre, which they accepted with gratitude (shukr).

This passage recounts an event from 1918 or 1919 at a college union in Aligarh, where Khwaja Kamaluddin delivered a lecture in Urdu on Arabic as the "mother of languages." Maulana Sohail, suffering from an eye ailment and wrapped in heavy winter clothing with a bandaged face, was brought by friends to the gathering. After the lecture, the vice president announced that Maulana Sohail would give the vote of thanks, and despite his condition, he spoke for about half an hour on the same topic, offering fresh perspectives and examples so engaging that Khwaja Kamaluddin embraced him and remarked that with such a capable colleague, he could raise Islam's flag on Europe's highest peak. The passage does not directly relate to the theme of 'shukr' (gratitude); it is primarily a narrative about Maulana Sohail's impressive extemporaneous speaking ability and the admiration it drew from a fellow scholar.

This passage recounts an event from 1918 or 1919 where Professor Khwaja Kamaluddin was giving a lecture in Urdu on the topic "Arabic, the Mother of Languages." Maulana Saeed, who was suffering from an eye ailment and wrapped in heavy winter clothing with a bandage over his eyes, attended the lecture. After the professor finished, the president announced that Maulana Saeed would give a vote of thanks, and despite his condition, Maulana Saeed delivered such a captivating and insightful speech on the same topic that Professor Kamaluddin embraced him and declared that if he had such a companion, he would raise the flag of Islam on the highest peak in Europe. The passage does not directly discuss the concept of 'shukr' (gratitude).

The passage reports on the London Book Fair held from April 12 to May 1, 2013, where CPS Dawah Field Team head Mr. Khurram Qureshi managed a stall. During the trip, he visited various mosques and Islamic centers in the UK, whose officials appreciated CPS’s work and obtained large quantities of English Quran translations and dawah literature for non-Muslims. The passage concludes by expressing gratitude to those who helped make the journey more productive. It does not discuss the concept of ‘shukr’ (gratitude) beyond a general acknowledgment of thanks.

The passage reports that BBC Pashto’s Afghan correspondent, Dawood Azami, interviewed the president of the Islamic Center about Afghanistan’s current situation and the president’s ties to the country. At the end of the interview, the president gave Azami a set of his books, which Azami accepted with thanks (shukriya). This act of thanking illustrates the practice of shukr in response to receiving a gift.

This passage describes an interview conducted on December 1st by BBC Pashto's Afghan representative, Mr. Dawood Azmi (based in England), with the president of the Islamic Centre. The interview topic was the current situation in Afghanistan and the president's connection to the country. At the end, the guest was given a set of the Islamic Centre president's books, which the interviewer accepted with thanks. The passage relates to 'shukr' only in that the interviewer expressed gratitude (shukriya) when receiving the books.

The passage reports that on December 1, BBC Pashto's Afghan representative Mr. Dawood Azami (based in England) interviewed the President of the Islamic Centre on the topic of Afghanistan's current situation and the President's connection to the country. At the end of the interview, the guest was given a set of the President's books, which he accepted with thanks (shukr).

The passage describes an event organized by Father Victor Edwin of CPS International in Chennai on 27 February 2017, where Maulana Syed Iqbal Ahmad Umri, Maulana Khatib Israr al-Hasan Umri, and Mr. Kalu Nadeem participated. It reports the program’s activities—Quran recitation, a PowerPoint presentation on CPS and the Islamic Centre, a talk on "What is Islam," and a Q&A session—and notes that Father Victor thanked CPS at the end. This passage does not clearly relate to the topic of *shukr* (gratitude) beyond that single mention of thanks; it is primarily a factual report of an interfaith event.

The passage reports that in November 2016, a CPS Delhi team participated in a tree-planting campaign organized by the Times of India group. The organizer thanked the team and expressed hope for their future participation. The passage then lists the names of the team members.

The speaker describes his discovery, experience, and the mission of CPS, then expresses gratitude to Sri Mario, whom he calls his Guru. He states that both Sri Mario's mission and his own are spiritual missions.

This passage argues that peace is the highest good (summum bonum) in social life, both in Islam and as a law of nature. The speaker explains that the Islamic greeting "Assalamu Alaykum" reflects a deep 'peace culture,' and notes that God's attribute "Al-Salam" (The Peace), the Prophet's mission as a mercy, and Paradise being called the "home of peace" all demonstrate peace's supreme importance. It concludes that every teaching in the Quran, after the principles of monotheism and the afterlife, is directly or indirectly based on peace.

This passage does not discuss 'shukr' (gratitude) at all; it is about the role of women in Islam. The speaker argues that men and women are neither identical nor unequal, but complementary parts of God's creation plan, like a cogwheel or a positive and negative particle that join to form a whole. He criticizes both the East for undervaluing women and the West for wrongly treating men and women as interchangeable, and he cites the example of Abraham taking Hagar and Ishmael to the desert as showing different yet complementary roles. In short, the passage's theme is gender complementarity, not gratitude.

The passage does not address the topic of 'shukr' (thankfulness) in any substantive way. It consists of a brief quote affirming that one cannot be thankful to God if one is not thankful to people, followed by a question from a listener named Faisal Salim in Bangalore asking how objective thinking can be achieved and how it leads to creative thinking. The passage ends without providing an answer to this question.

This passage describes a shift in understanding about how to handle disagreement, based on a personal experience and a historical example. The author explains that he previously understood a saying of Caliph Umar—"May God have mercy on the one who sends me the gift of my own fault"—in purely moral terms, but after a colleague disagreed with him recently, he realized it is actually about wisdom: disagreement can trigger positive discoveries if not taken as hostility. He then argues that Galileo Galilei, though known for discovering that the Earth orbits the Sun, actually gave the world a greater principle: he separated dissent from opposition. Before Galileo, disagreement was treated as enmity and led to conflict, but by using the telescope to make his claims demonstrable—like showing that eclipses are calculated alignments of celestial bodies rather than mysteries—he made it possible for people to accept disagreement as simply a factual difference, not a personal attack. The passage does not directly address the topic of shukr (gratitude); its focus is on the value of constructive disagreement.

The speaker explains that a hadith mentions thanking people before thanking God because we interact with people constantly; if we fail to express gratitude to them in those everyday encounters, it shows we are empty of gratitude, and we will be equally empty before God. He illustrates true shukr through the example of waking up refreshed after exhaustion, saying that the feeling of thankfulness for God's blessing at that moment—not the number of prayer units—is the real essence of tahajjud prayer.

The speaker expresses gratitude to several religious leaders—the Dalai Lama, Maulana Wahiduddin Khan, Dr. Karan Singh, and Reverend Tutu—for accepting an invitation to a conversational format, which differs from typical conferences that consist of monologues. The speaker is thankful that these leaders responded candidly and sincerely to the questions asked. This passage relates to 'shukr' by demonstrating thankfulness for the willingness and openness of these participants.

The speaker recounts an incident at Hisar University where tired students asked him to explain a few pages they had read, as they did not understand the context. He took this as a direct answer from God, realizing his earlier doubts that people would not read or understand his work were unfounded. He expresses gratitude to God for giving meaning to his efforts and thanks the friends who helped him distribute and discuss his material.

The passage interprets a hadith from Tirmidhi — "the wonders of the Quran will never end" — arguing that "wonders" does not mean miracles or oddities but rather ever-new wisdom, creative insights, and aspects of religion to be discovered, which strengthens faith in the Quran. The speaker extends this to hadith itself, noting that Quran and hadith differ only in that one is recited revelation and the other non-recited revelation, so hadith too yields endless wisdom. He then examines the hadith "whoever does not thank people does not thank God," explaining that shukr means acknowledgment — acknowledging people's services just as one acknowledges God's blessings. As an example, he traces the airplane's lineage through thousands of years of human effort — from the first discovery of the horse as a mount, to the wheel, the cart, and the bicycle (which Kashmiris reportedly called an "iron horse") — showing that gratitude to humans means recognizing this accumulated civilizational labor.

The passage begins by thanking two individuals for their support of the Al-Risalah mission, then addresses a question about Christmas greetings: Maulana states it is not unlawful to wish non-Muslims on their festivals, calling it a cultural exchange, and illustrates this with the Prophet Muhammad greeting a non-Muslim delegation using their own word "Mahim" instead of "Assalamu Alaikum" to make them happy. A listener's comment expresses gratitude to Allah (shukr) for staying positive at a negative event. Maulana then answers two questions: one on a Muslim who hates non-Muslims—he says hatred is forbidden because every human is God's creation—and another on calling non-Muslims "hellfire"—he says this is also forbidden, as the Prophet never said that about a Jewish funeral passing by. The passage does relate to 'shukr' through the explicit thanksgiving in the listener's comment, but its main focus is on interfaith relations and avoiding hatred and judgment toward non-Muslims.

The passage is a reader's personal testimony about the magazine *Spirit of Islam*, not a direct teaching on 'shukr'. The reader states that each article has a spiritual significance, which they equate with social peace and harmony. As a teenager facing daily challenges and situations that could lead them astray, they find articles like 'Suicide is Not an Option' to be courage boosters with lessons useful in everyday life. The reader expresses privilege, gratitude, and congratulations to everyone associated with the magazine because it has this positive impact on them.

This passage is a Q&A session where the speaker addresses several unrelated questions, and only one part touches on gratitude. When asked how to handle a life partner who does not share one's spiritual interests and disrupts one's mission with irrelevant talk, the speaker advises being thankful (shukr) for whatever level of cooperation the partner does offer, rather than viewing them as inherently bad. He suggests that if there is a shortfall, one should pray, make effort, and examine one's own shortcomings—such as anger or harshness—that might be causing the partner's negative reactions, since no person is born evil. The rest of the passage covers other topics: the meaning of the Islamic greeting "peace be upon you" as a pledge to be a harmless member of society, a correction of the claim that Caliph Umar would have executed people arbitrarily (noting punishment is only for courts, not caliphs), and a reflection on how people quickly forget lessons from disasters like earthquakes, illustrated by the speaker's own experience during a tremor.

This passage is a personal account by a speaker about how reading Maulana Wahiduddin Khan's magazine, *Al-Risala*, freed him from a narrow sectarian mindset. He describes growing up in an Arabic madrasa where students were confined to their own school of thought and treated others as enemies, leading to conflicts and even physical fights. After a senior student, Abdullah Khan Mujahid, resolved a dispute peacefully by citing Maulana's principles, the speaker began reading *Al-Risala* and experienced a major shift: he stopped seeing other Muslim groups as enemies, felt mentally lighter, and started engaging openly with everyone. Later, at university where Muslims were a tiny minority among Hindu and Christian students, this new mindset of universal brotherhood helped him overcome feelings of inferiority and fear, unlike his peers. The passage does not directly address the theme of 'shukr' (gratitude); its focus is on intellectual liberation from sectarianism through Maulana's teachings.

The speaker rejects the idea that Muslims deserve credit for major scientific discoveries, arguing that they never invented things like steam engines, telescopes, or microscopes, and even Ibn Khaldun noted Arabs lacked rational creativity. He says this is not a problem because God uses different people for different tasks, so Muslims should practice *shukr* (gratitude) by benefiting from others' achievements instead of falsely claiming credit for their own history. He criticizes childhood teachings that attributed all worldly progress to Muslims as false.

The speaker expresses repeated thanks to Maulana sahib for taking time to appear and for the opportunity given, considering it a form of cooperation in his mission. He ends by praying that God grants him the best reward for this help. This passage directly illustrates shukr (gratitude) through verbal thanks and a prayerful acknowledgment of the other's contribution.

This passage is a closing segment from a television program. The host thanks Maulana Wahiduddin Khan for appearing as a guest, tells viewers the program is ending for the day, and announces that next week there will be a meeting with a different personality. The host then asks permission for the team to leave, but notes that news broadcasts will continue on Munsif TV. The passage does not discuss the topic of 'shukr' (gratitude).