Tafsir of Al-Baqarah 2:152

(So remember Me) through obedience, both in heart and in form. Thus, remembrance encompasses the tongue, the heart, and the limbs. The first, as stated in al-Muntakhab, includes praise (hamd), glorification (tasbih), exaltation (tahmid), and the recitation of the Book of Allah, the Exalted. The second is contemplation of the proofs indicating religious obligations, the promise and the threat, the divine attributes, and the Lordly mysteries.

The third is the engagement of the limbs in the prescribed deeds, while remaining free from forbidden acts. Because prayer incorporates these three, Allah, the Exalted, called it "remembrance" in His saying: "Then hasten to the remembrance of Allah." The people of reality (ahl al-haqiqah) said: The reality of the remembrance of Allah, the Exalted, is to forget everything other than Him.

(I will remember you), meaning I will reward you. It is expressed as "remembrance" for the sake of correspondence (mushakalah) and because it is the result and origin of the act. It is stated in the two Sahih collections: "Whoever remembers Me to himself, I remember him to Myself; and whoever remembers Me in an assembly, I remember him in an assembly better than his."

(And be grateful to Me) for what I have bestowed upon you. It is "Be grateful to Me," meaning "be grateful for My favors." He preceded remembrance over gratitude because remembrance involves preoccupation with His Essence, whereas gratitude involves preoccupation with His favors; and preoccupation with His Essence, the Exalted, is superior to preoccupation with His favors.

(And do not deny Me) by rejecting My favor and disobeying My command. He followed the command with this prohibition to indicate the encompassing of all times. The ya of the first person (al-mutakallim) was omitted for phonetic lightness to suit the verse endings, and the nun of the indicative mood was omitted due to the jussive force.