1. The Basic Meanings of Shukr in the Qur’an
a. Recognizing and accepting what is given
Shukr comes from the root “sh-k-r.” This root carries the meaning of giving much in return for little. In Arabic, the phrase “shakūr camel” refers to a camel that gives much milk even though it is fed little fodder. In this sense, in the Qur’an, shukr means recognizing the source of blessings and putting it in its proper place.
“Allah brought you out from the wombs of your mothers while you knew nothing. He gave you hearing, sight, and hearts so that you may be grateful.”
(An-Nahl 16:78)
In this verse, shukr is presented as conscious awareness and proper use of faculties.
2. Shukr is Part of Faith
In the Qur’an, shukr is presented as a practical sign of faith. A grateful person recognizes Allah’s blessings, does not waste them, uses them correctly, and sees Allah alone as their owner.
“And We certainly gave Luqman wisdom, saying: ‘Give thanks to Allah.’ And whoever gives thanks does so for the benefit of his own soul. But whoever is ungrateful—indeed, Allah is Free of need and Praiseworthy.”
(Luqman 31:12)
Here, shukr is equated with wisdom — correct knowledge and orientation.
3. Shukr is a Conscious Response
Like a sheep eating fodder and giving milk, the Qur’an requires a conscious, willing response from humans to such natural reciprocity:
“Say: Is it Allah who provides for you from the sky and the earth, or is it that you have owners other than Him? Or is it that He owns the hearing and the sight? And who brings the living out of the dead and brings the dead out of the living? And who governs all affairs?”
They will say, “Allah.” Say, “Then will you not fear Him?”
(Yunus 10:31)
The phrase “will you not fear Him?” is in fact a call for shukr, because recognizing blessings, not wasting them, and turning to their source are the first steps of gratitude.
4. Shukr is Action
In the Qur’an, shukr is related more to behavior than to words:
“O family of David, work thanks! How few of My servants are grateful!”
(Saba’ 34:13)
The phrase “i‘malū shukran” means “work with thanks, live in a grateful manner.” So shukr is a consciously performed deed.
5. Its Opposite: Kufr (Ingratitude, Concealment, Ignorance)
In the Qur’an, the opposite of shukr is not merely failing to praise, but outright kufr—because ingratitude means hiding the blessing, its source, and its truth.
“Remember when your Lord proclaimed: ‘If you give thanks, I will surely increase you; but if you are ungrateful, indeed, My punishment is severe.’”
(Ibrahim 14:7)
6. Dimensions of Being Grateful According to the Qur’an
| Dimension | Explanation |
|---|---|
| Awareness | Recognizing the blessing and its source |
| Orientation | Turning only to Allah, not false sources |
| Action | Using the blessing appropriately, avoiding waste |
| Praise (Hamd) | Verbal expression (not sufficient alone) |
| Tawhid | Knowing the blessing is from Allah, not associating partners |
According to the Qur’an, being grateful is a response to the meaning of existence, the gifts of life, and the conscious responsibility of the human being. This response is given through servitude, monotheism, proper use, and loyalty. Just as clouds return as rain, sheep produce milk, and soil yields crops as natural reciprocations, a human’s gratitude is a conscious faith and a responsible life.
What Does “Shakūr” Mean According to the Qur’an?
The word “Shakūr” (ٱلشَّكُور) appears in the Qur’an both as a name of Allah and as a description of some servants. It derives from the root “sh-k-r” and fundamentally means recognizing and reciprocating kindness that seems unconditional. In this sense, “shakūr” means not just “thankful” but also “one who values, magnifies small things, and returns in kind.”
1. Allah as Shakūr — “One Who Multiplies the Return, Who Does Not Forget”
Allah is described many times in the Qur’an as al-Shakūr. This means that Allah does not forget the good deeds done to Him, rewards them manifold, and does not leave them unrewarded.
“Whoever does a good deed, it is for his own soul; and whoever does evil, it is against it. And your Lord is not ever unjust to the servants.”
(Fussilat 41:46)
“Whoever does a good deed, We will increase for him good therein. Indeed, Allah is Forgiving and Appreciative (Shakūr).”
(Ash-Shura 42:23)
“Allah will give them their reward in full; indeed, Allah is Forgiving and Appreciative (Shakūr).”
(Fatir 35:30)
This attribute implies:
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Allah does not leave good deeds unrewarded.
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He multiplies even the smallest reward.
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He values and remembers His devoted servants.
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He rewards loyalty and piety abundantly.
Allah’s shakūr nature = Divine fidelity rewarding loyalty faithfully
2. Shakūr Servants — “Those Who Value Little and Give Much in Return”
Some servants are described as shakūr, e.g., Prophet Nuh (Noah):
“Indeed, Nuh was a grateful (shakūr) servant.”
(Isra 17:3)
His shakūr nature relates to his lifelong loyalty, perseverance despite hardship, and finding great meaning in little.
Here, shakūr does not mean merely saying thanks but recognizing blessings and directing oneself rightly. A shakūr servant:
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Sees little as much,
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Does not waste,
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Uses blessings properly,
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Is content with what is given,
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Knows the truth and walks loyally.
3. Deep Layers of the Attribute Shakūr
| Aspect | For Allah | For Servants |
|---|---|---|
| Fidelity | Does not forget loyal servants, gives full reward | Is steadfast in turning to Allah |
| Multiplying Small into Great | Rewards deeds manifold even if small | Sees little blessings as great |
| Appreciation | Values servant’s deeds | Values Allah’s blessings |
| Continuity | Does not abandon servant, sustains blessing | Maintains constant orientation |
4. Difference Between Hamd, Shukr, and Shakūr
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Hamd (Praise): Knowing Allah as the program maker and carrying out all His commands.
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Shukr (Gratitude): Being aware of a specific blessing and responding accordingly.
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Shakūr: The highest level of this process; experiencing and being rewarded manifold for one’s gratitude.
5. Shakūr as the Behavioral Form of Tawhid
Tawhid is not merely saying “Allah is one.” Being shakūr means embodying tawhid in behavior by:
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Recognizing blessings come only from Allah (not associating partners),
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Using blessings appropriately without waste,
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Maintaining the direction that blessings require (prayer, piety),
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Not ignoring kindness that seems unconditional.
Conclusion:
According to the Qur’an, to be shakūr is both a divine attribute of Allah—who does not let a servant’s effort go to waste—and an ideal moral orientation for the servant. The perfect servant is one who sees little as much, does not waste blessings, is loyal, and remains steadfast in orientation.
WARNING / REMINDER
The views, interpretations, and conclusions presented here are products of human effort. Please evaluate every expression with the entirety of the Qur’an; weigh, measure, and verify them under the guidance of the verses. The only true measure of truth is Allah’s Book. If there is error, it is ours; if there is truth, it belongs to Allah.
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