Shukhr - Shukrana definition & meaning Ismaili faith

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Shukr — Is a Prayer, Not a Virtue

Clarification and Reflection on

The definition & Meaning of Shukr in Islam and in the Ismaili faith

At the end of the recent Didar in France, the following definition of Shukr was published by our institutional leaders — the Institute of Ismaili Studies (IIS) by The Ismaili social media platforms

“Shukr: An Arabic term meaning ‘gratitude’ or ‘thankfulness.’
It is one of the most highly esteemed virtues associated with believers in the Holy Qur’an.”

While this definition is partially accurate, it is — in the context of our Ismaili faith, the Qur’an, and Farmans — incomplete, confusing, and spiritually misleading.

This definition excludes & should include the deeper spiritual, devotional, and liturgical meanings of Shukr, especially in how it is practiced by Ismaili murids in our daily prayers, including tasbihs, and supplications to the Light (Nur) of the Imam.

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Is Shukr Merely a “Virtue”?

No. In Islam — and especially within the Ismaili faith & theology — Shukr is not just a virtue. It is:

A sacred act of prayer, - submission, and supplication — a form of dhikr (remembrance) that connects the murid to the Light (Nur) of Allah, and to the Imam who is the bearer of that Light and the guide appointed by Divine will.

This is affirmed in:
• The Qur’an
• Farmans of our Imams
• Ismaili devotional practices and tasbihs
• Ritual expressions recited in Jamatkhana — including during times of Didar, death, divine grace, and difficulty.

Even in everyday language, murids constantly say “Shukr Mawla” or “Shukran Lillah” — in joy, in hardship, and in response to the ups and downs of life.
“How are you?”
— “Shukr, Mawla.”

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What Is Shukr? A Deeper Understanding

The Arabic phrase:

“Shukran lillah wa’l-ḥamdu lillah” (شُكرًا لله وَالحمد لله)
“Thanks be to God, and all praise is due to God” —

is not merely a moral sentiment. It is a prayerful utterance, a sacred chant, and a spiritual orientation.

It affirms:
• Gratitude (Shukr) for divine presence and guidance
• Praise (Hamd) for God’s mercy, beauty, and majesty — manifested through the Imam in all circumstances

This phrase is:
• A form of worship
• A du‘a (supplication)
• A tasbih (chant of remembrance)

In Ismaili devotional practice, it is recited repeatedly — often 33 times — as a humble act of obedience, grounding, and remembrance.

Our daily Du‘a itself begins with Alhamdulillah (from Surah Al-Fatiha), establishing praise and gratitude as the foundation of prayer.

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Shukr in Ismaili Faith and Practice

“Shukran Lillah wal-Hamdu Lillah” is recited:
• After formal prayers
• Upon receiving a Farman
• At Didar or in its memory
• During funerals and Mayyat ceremonies
• In moments of healing, success, hardship, or reflection

These are not mere cultural expressions — they are sacred acts of submission, remembrance, and spiritual connection with the Imam of the Time.

To reduce Shukr to a “virtue” ignores its central place in our daily spiritual practice and prayer life.

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Shukr in the Qur’an

The Qur’an emphasizes Shukr not just as a character trait, but as a divinely commanded spiritual act:

Surah Ibrahim (14:7):

“If you are grateful, I will surely increase you [in favor].”
‎(لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ)

This is a covenant, not a moral suggestion — gratitude activates divine blessings.

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Alhamdulillah — A Pillar of Islamic Prayer

Surah Al-Fatiha (1:2):

“Alhamdulillahi Rabbil-‘Aalameen”
“All praise is due to Allah, Lord of the worlds.”

This verse opens every unit (rak‘ah) of prayer in Islam — across all traditions — as an act of worship, not just a personal virtue.

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Hadith on Shukr and Hamd

The Prophet Muhammad (ﷺ) said:

“Allah is pleased with a servant who, when he eats something, praises Him, and when he drinks something, praises Him.”
(Sahih Muslim 2734)

And:

“The best du‘a is Alhamdulillah.”
(Sahih Bukhari)

These Hadith show that Shukr and Hamd are among the most beloved acts of worship — not character traits, but forms of du‘a and spiritual praise.

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A Respectful Reminder to Our Leaders

Given the profound and sacred heritage of Shukr in our Tariqah, to define it narrowly as a “virtue” risks:
• Reducing its theological and spiritual depth
• Overlooking its liturgical role in Ismaili devotion
• Weakening its emotional and devotional power as an act of union with the Divine

Our Imams teach that true gratitude is shown through:
• Remembrance (Dhikr)
• Service (Khidmat)
• Purity of intention (Niyyah)
• Obedience to Farman and Du‘a

Shukr, therefore, is not merely an internal feeling — it is a sacred response, a lived act of divine devotion.

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Conclusion: A Living Act of Worship and Praise

“Shukran Lillah wal-Hamdu Lillah”
is not just something we feel — it is something we say, live, and offer.

It is:
• A prayer of love and humility
• A tasbih of remembrance
• A submission to Divine Light through the Imam

Reducing it to a mere “virtue” removes its devotional richness — and its transformative power.

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An Invitation

I humbly invite the Institute of Ismaili Studies and our respected Al-Wa‘azin and scholars to offer any reflections or corrections, referenced to our faith, practices, the Qur’an, and the Farmans of our Imams.

And again, I respectfully request that leaders respond to the specific concerns and sincere questions raised by murids, in the spirit of our shared responsibility to uphold truth, clarity, and spiritual integrity.

Link to chart and definition by The Ismaili https://x.com/chaturmahebub/status/1945 ... hqfO552USg

M. Chatur

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Inspirations from the Qur’an |

Shukr

United States by TheIsmaili
• 08 Apr 2020

The following article is part of a special week of reflection focused on inspirations from the Qur’an.

Thus far, we have been reflecting on the ways in which attending to taqwa can shape our approach towards the challenges we encounter as well as inform our conduct toward our self, others, and the natural world. Today, we will consider the notion of shukr—gratitude—in the Qur’an, as an orientation and an attitude, that Allah admires.

In the Qur’an, shukr is mentioned alongside remembrance. In Surah al-Baqarah, Ayah 152, Allah says “Therefore, remember Me [says God], [and] I will remember you. Give thanks to Me and do not be ungrateful.”
 
Thus, the Prophet invokes remembrance and gratitude within his own prayer, as he says, “O Allah! I ask You for the will to follow the right way and remain steadfast, and I ask You to help me give thanks for Your bounties and the good health You have given me, and to fulfill my obligations to You.” 

Shukr is not simply a speech act of saying “thank you;” instead, it is an orientation to the world and to the Divine that is a result of taqwa, or consciousness of God. It does not disappear when things become difficult or when we start to experience suffering; it is a state of being. 

The ninth century Sufi master Junayd had a habit of looking to the sky after each prayer, and saying to Allah, “Your compassion is great. How beautifully you take care of us, and we don’t deserve it. I don’t even have the words to show my gratefulness, but I hope you will understand the unexpressed gratitude of my heart.” 

Once, Junayd and his students were on a pilgrimage, away from their native Baghdad, when they were forced to stop in a particular village for several days. They were, however, not welcomed by the locals, who regarded Sufis as improper Muslims. Stuck without food, water, or a proper place to sleep, Junayd’s students started to suffer. 

However, they continued to hear their master express gratitude after each prayer. Frustrated, they approached him on the third day seeking an explanation: “For three days we have been hungry, we have not had water, we are thirsty, we have not slept, and we have been insulted constantly. No place has been given to us, no shelter...For what are you showing your gratitude?” 

Junayd laughed and replied, “My trust in Allah is unconditional. It is not that I am grateful because God provides this and that. I am—and that is enough! God accepts me—that is enough! I don’t deserve to be, I have not earned it. Moreover, these three days have been of tremendous beauty, because I have had an opportunity to watch whether anger would arise in me. And it did not arise. I wondered whether I would feel that Allah had forsaken me; and [thankfully] that thought did not envelop me. There has been no difference in my attitude towards existence. My gratitude has not changed, and that has filled me with more gratitude than ever. It was a fire test and I have come out of it unburned. What more do you want?” 

Gratitude then is deeply linked with an awareness of the Divine in every moment; a belief that Allah does not abandon. One of the terms in the Qur’an used in association with ingratitude is kufr and the one who is ungrateful is known as kafir. In contemporary language, we often hear the term kafir being used to denote those who are not Muslims; but it is in fact a term that denotes a disposition of being ungrateful to Allah.  

Mawlana Sultan Mahomed Shah (a.s) has offered us some practical ways in which we can reshape our dispositions toward gratitude. He reminds us that life is a great and noble calling that necessarily includes both joys and sorrows:

“I say that you should endeavor to suit your desire to the event and not the event to your desire. If a wall tumbles down and crushes my foot I must say: ‘That is the best thing that could happen to me.’” 2  

In times of difficulty, it can be hard to look to our faith and be grateful for what is present in front of us. During these times, Mawlana Hazar Imam provides guidance for his Jamat on how to find strength within our faith. We encourage the Jamat to read the Farman made on March 20, 2018 in Houston, Texas, published on pages 167–170 of the book: Farman Mubarak of Mawlana Hazar Imam Shah Karim Al-Hussaini Aga Khan, Diamond Jubilee (2017-2018).

Our material and personal possessions, as well as our lives, are in reality not ours. They belong to Allah who has gifted them to us for a limited time and has instructed us on how to partake in His possessions.
 
If we remain mindful of this, then all that we receive in this world, from a meal to a smile, can be viewed as a grace from Allah. Inshallah, this attitude helps us in times of difficulty, both by building a habit of gratitude and the ability to actually recognize the many things we still have and continue to receive. This will, thus orient us towards thankfulness and increase the barakat and deep happiness in our lives. 

Tomorrow, we will continue our exploration of conceptions of the Qur’an through the notion of tawba, seeking forgiveness. 


1 Faith and Practice in Islamic Traditions, Volume 2, Secondary Curriculum, The Institute of Ismaili Studies, p.119
2 Message of H.R.H Prince Aga Khan III, Mombasa, 1955, pp. 26-8.

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In Islam the concept of being thankful or grateful is deeply rooted in the Holy Quran and the life example and traditions of Muhammad, the Prophet(pbuh). We are asked to be thankful and keep making dua to thank Allah. In the first chapter of the Quran, we say and believe “Alhumdulillah, Rabi al – Ameen” – All Praise belongs to Allah, The Lord of all the Worlds. In our daily salaah, we repeat the phrase “Alhumdulillah” at least 17 times a day.

As Muslims, even when we greet each other with ‘As Salaam Alaikum”, this is generally followed with the polite inquiry “How are you?” . The most common response in the worldwide community of Muslims is “Alhumdulillah!” – All the Praise belongs to Allah.

This praise and gratitude that we have for Allah, The Most High is a daily and integral part of our lives. It is not something to take for granted. Scholars in Islamic adab and iman have explain the concept of thankfulness and gratitude in Islam on three levels:

Shukr bi'l-qalb - gratitude expressed by our inner feeling of what is in our heart
Shukr bi'l-lisan - gratitude expressed by tongue and what we say
Shukr bi'l-badan wa'l-arkan - gratitude expressed by body and limbs in our good deeds and actions
Shukr bi’l qalb

At a very basic level of Iman, belief in Allah is a form of shukr. This gratefulness of the heart is a deliberate consciousness of belief tied with a thankfulness in our very soul for what Allah has given us as human beings. We internalize the ultimate goal of being sincere in our submission to Him. Allah, instructs us in the book of certainty for those who are God-Conscious – the Quran, that being thankful to Him deep in our hearts is part of our true devotion to Him.

Allah instructs us in the Quran to be grateful for being given intelligence

“It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affection: that you may give thanks (to Allah).” (Surah an-Naḥl, 16:78)

Allah has told us in the Quran how His pleasure may be attained through gratitude:

“And if you are grateful, He is pleased with it for you…”

(Az-Zumar 39:7)

Allah has assured us in the Quran, that our gratitude brings Him close to us

“Then remember Me; I will remember you. Be grateful to Me, and do not reject Me.”

(Surah al-Baqarah 2:152)

Allah has even instructed us in Al-Quran how our gratefulness is rewarded

And [remember] when your Lord proclaimed, “If you are grateful, I will surely increase you [in blessings]; but if you deny, indeed, My punishment is severe.“ (Surah Ibrahim 14:7)

These and many other Quranic verses demonstrate the magnificence of being grateful in our hearts.

Shukr bi'l-lisan

The many favors that Allah has bestowed on the human being are to be glorified not just in our hearts, but also in our words. Words of gratitude should always be in our language and emit from our tongue. We speak of our gratitude to that which Allah has provided us. But this should never be a pat response or something that we take for granted. Taking the bounty of Allah for granted is a form of ungratefulness and kufr. So for instance when someone greets us and inquires how we are, the “Alhumdulillah” that we say should be sincere and with thoughtful purpose. The believing Muslim will say “Alhumdulillah” regardless of our health status, because we know that “Alhumdulillah Allah has allowed me to be alive”; “Alhumdulillah, Allah has given me faculties and speech, hearing, movement and thought,” and “Alhumdulillah, Allah has even granted me leave to be in the presence of the asker so that we may glorify Allah together.”

It is wise us to speak words of gratitude often and with sincerity. The best words are our du’a -

“My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants.” (Quran 27:19)

As we practice saying words of gratefulness often, the rewards for this expression of faith are enormous.

Shukr bi'l-badan wa'l-arkan

The essential elements of Islam require action on the part of the believer. We believe in Allah in our hearts, but we also say the shahdah aloud for others to hear. We have the actual action of praying, fasting, giving charity and even physically going to hajj. Thus our gratefulness is also a part of our worship demonstrated by our deeds.

The concept of being grateful in our actions and deeds is in the Holy Quran, where Allah, The Most High instructs us to work in gratitude – to be active, build, design and do these things with a thankfulness.

“Work, O family of Dāwūd, in gratitude.” (Saba’ 34:13)

Allah assures us in the Quran that our good deeds and efforts are rewarded

“Indeed, this for you is a reward, and your effort has been appreciated.” (Al-Insān 76:22)

As we reflect upon the words in the Quran, the Bounty of Allah, is endless and we should be ever grateful to Him.

“And He gave you from all you asked of Him. And if you should count the favours of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.” (Ibrahim 14:34)

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