In addition to what has been mentioned previously, the word "shukran" (thank you) appears to be a translation of a foreign term. From this, we can understand that using this abbreviated term is a foreign usage that we have translated into Arabic.

The Shaykh : In addition to what has been mentioned previously, the word "shukran" (thank you) appears to be a translation of a foreign term. From this, we can understand that using this abbreviated term is a foreign usage that we have translated into Arabic. Thus, the term "shukran" arose from this. However, this term coincides with the saying of the Messenger (peace be upon him): But as long as this word did not originate from Islam, and the Messenger (peace be upon him) did not direct attention to it, but rather directed us to say: "May Allah reward you with good," then we should use this phrase. If it is absolutely necessary to use the word "shukran," because a person may not find the appropriate occasion or ample time to say "May Allah reward you with good" to everyone who does him a favor, he may say this word for the sake of brevity and speed. There is no harm in using the word "shukran" in some cases and in some tight situations. However, the original practice is to say "May Allah reward you with good," because this phrase is, in reality, the counterpart to "As-salamu alaykum" (Peace be upon you). Just as "As-salamu alaykum" is the greeting of Islam, so "May Allah reward you with good" is the expression of gratitude in Islam. However, the word "shukran" has a basis in the following hadith, so there is no harm in using it occasionally. As for the original practice, it is to say: "May Allah reward you with good." This is an explanation of his saying (may Allah's prayers and blessings be upon him): So praising him is, of course, intended to mean praising him with good, and the best of good, as we mentioned the phrase "May Allah reward you with good." The Messenger (may Allah's prayers and blessings be upon him) said: It seems he (peace be upon him) is linking this matter to the following hadith: "He does not thank Allah who does not thank the people." So, whoever praises the doer of good with good, he has thanked him. Then he said (may Allah's prayers and blessings be upon him): ; meaning: The Messenger (peace be upon him), in this last phrase, which is his saying: , is addressing some sick souls, some souls dominated by selfishness and love of self, which, when treated well, remain silent and do not mention the doer of good with good. This is due to the arrogance of the soul that commands evil. Therefore, the Messenger (may Allah's prayers and blessings be upon him) said: . So, if a man does me a favor, the first rank in reciprocating with good is to reward him with the same treatment he gave you. The second rank, if you do not find what to reward him with, is to praise him with good. Otherwise, if you do not praise him with good and conceal it, you have denied this blessing that our Lord (Blessed and Exalted is He) presented to you through that doer of good to you. So it is denial, but it is denial of a blessing. Denial has degrees, and among them is the denial of a blessing, as mentioned in this hadith: . Therefore, it is not permissible for a Muslim who believes in Allah and His Messenger, if a doer of good does him a favor, to conceal this favor. Because the least rank of gratitude is to mention the doer of good with good and not conceal this good from people, but to spread it among people that so-and-so did such and such with me, and did such and such with me. This is your thanking him when you are unable to reciprocate his favor with a similar favor. That is, if a person is given a gift—for example, a book—and you are able to reciprocate this gift with a similar gift, this is the obligatory in the first rank. If you do not have the capacity or ability to reciprocate the one who gave you the book, because people vary in material means, if a prominent man to whom people direct various gifts is in the middle or below the middle in material means, he cannot reciprocate every gift with a similar one. At the very least, he should reciprocate that gift with praise and thanks. This is the second rank. As for the first rank, it is to reciprocate the reward with a similar reward: if he gave you a book, you give him a book; if he gave you a garment, you give him a garment; if he gave you any other thing, you reciprocate with the same, if you can. And there is a higher rank, much higher than this, which was the practice of the Messenger of Allah (may Allah's prayers and blessings be upon him). It is mentioned in his characteristics (may Allah's prayers and blessings be upon him) that he would accept gifts. When a gift was given to him (may Allah's prayers and blessings be upon him), he would not refuse it or return it, but he would accept it. However, he (may Allah's prayers and blessings be upon him) would return the gift and reward it with something better than it. This is the nature of noble, good souls: to accept the gift and reward it with something better than it. So this is the highest rank, above which there is no rank. Now we have three ranks. The highest rank, above which there is none, is what the Messenger (may Allah's prayers and blessings be upon him) was upon, which is to reward with something better than what one was rewarded with. The second rank: to reward with the same as what one was rewarded with. The third and final rank: to mention the one who rewarded you with good and with good supplication. The best of supplication is, as we detailed, the saying of the Messenger (may Allah's prayers and blessings be upon him): Some sick souls do this: a gift comes to them, and no one feels it. This is not permissible. In this etiquette by which the Messenger (may Allah's prayers and blessings be upon him) taught us to mention the giver with good, at the least rank, there is treatment for the soul of the giver and the soul of the recipient. As for the giver, his soul is pleased, and it delights him to give to the recipient again, with the same or better. This is the giver himself. And in this etiquette, there is treatment for the soul of the recipient by humbling it and subjecting it to the ruling of the Lawgiver, which is to mention that so-and-so did me a favor. Because in this, there is consideration of what was mentioned to us in some lessons, his saying (may Allah's prayers and blessings be upon him): . So when the recipient is pleased to say "So-and-so gave me such and such," there is no doubt that in this saying and this reporting, from the side of the speaker, there is humbling of his self, because it makes the listeners feel that he accepted this gift and was pleased with it, so his hand was the lower one. In this, there is training of souls not to be arrogant and not to be haughty over the truth. And in contrast, there is pleasing of the soul of the giver; because when the giver feels that his gift is not thanked for and not reciprocated with good praise, his spirit weakens, and he does not encourage himself to repeat such a gift again. So it is necessary to reciprocate the reward with at least the least rank, which is praising with good and supplicating for the giver by saying "May Allah reward you with good." Otherwise, if he does not do that and conceals it, he has denied it.