Dr. Abdul Wadud Nafis, LC., MEI
Abstract
Dhikr, as a core spiritual practice in Islam, plays a fundamental role in shaping the consciousness and character of a believer. This article aims to analyze the meanings, dimensions, and theological-spiritual implications of the command for dhikr in QS. al-Aḥzāb [33]: 41–44. The research uses a qualitative method with a thematic exegesis (tafsīr maudhū’ī) approach, comprehensively and contextually examining the verses. Primary sources include the Qur’an and classical exegesis works such as those by al-Ṭabarī, Ibn Kathīr, and al-Qurṭubī, as well as contemporary literature. The findings reveal that this sequence of verses not only emphasizes dhikr as a ritual obligation but also positions it as an instrument of existential transformation connecting the servant with the mercy (raḥmah) of Allah, involving the active role of angels, and guaranteeing eschatological salvation in the form of a meeting with the Divine ‘Salām’. The continuous (kathīr) and time-bound (bukratan wa aṣīlā) process of dhikr functions as a spiritual discipline that transforms the inner state from darkness (ẓulumāt) to light (nūr). The article concludes that a holistic understanding of QS. al-Aḥzāb [33]: 41–44 offers a spiritual paradigm relevant to overcoming the aridity of the soul in modern life.
Keywords: Dhikr, Tasbīḥ, God’s Mercy, Spiritual Transformation, Thematic Exegesis, QS. al-Aḥzāb.
Introduction
- Background of the Problem
Spirituality in Islam centers on the concept of remembering Allah (dhikr Allāh), which functions as the spiritual breath for the sustenance of a servant’s faith (Qur’an, 13:28). The command to engage in dhikr extensively is found in various Qur’anic verses, signifying its urgency and central position. One explicit and systematic command is contained in QS. al-Aḥzāb [33]: 41–44, which combines the imperatives of dhikr, tasbīḥ, the promise of mercy, the role of angels, and otherworldly reward into one coherent thematic unity (al-Qurṭubī, 2006). These verses speak not only at the level of pure worship (‘ibādah maḥḍah) but, more deeply, indicate a process of spiritual transformation occurring from this world to the hereafter. A study of these verses is important to unravel how the Qur’an views dhikr as a mechanism of self-formation and existential change (Ṣaqr, 1987).
- Problem Statement
Based on this background, the research problems are formulated as follows: (1) How is the meaning of the imperatives of dhikr and tasbīḥ in QS. al-Aḥzāb [33]: 41–42 interpreted by classical and contemporary exegetes, and what are its implications for the spiritual discipline of a believer? (2) What are the theological dimensions of the mention of Allah’s mercy and the role of angels in QS. al-Aḥzāb [33]: 43, and how is their relationship with the process of human transformation? (3) How is the concept of ‘Salām’ and ‘meeting’ (yawm al-talāqī) in QS. al-Aḥzāb [33]: 44 understood as the culmination of a spiritual journey that begins with dhikr?
- Research Objectives and Significance
This research aims to: first, conduct an in-depth analysis of QS. al-Aḥzāb [33]: 41–44 using a thematic exegesis approach to reveal the network of meanings between the verses. Second, to delve into the transformative dimensions of dhikr practice affecting the inner state, the relationship with the angelic realm, and the otherworldly attainment. The significance of the research lies in its contribution to the treasury of thematic exegesis, especially that which links ritual practices with the psychology and epistemology of Islamic spirituality. Furthermore, this article is expected to provide a fresh perspective for efforts to revitalize spirituality in the context of modern life, which is often characterized by alienation and loss of meaning (El-Zein, 2000).
- Research Methodology
This research is a library research study with a qualitative approach. The main method used is tafsīr maudhū’ī (thematic) with the following steps: (1) Determining the main theme, namely dhikr and spiritual transformation in QS. al-Aḥzāb [33]: 41–44. (2) Compiling verses directly related to the theme, including verses linguistically or contextually related. (3) Structuring the discussion within a systematic framework according to the chronology of the verses and depth of analysis. (4) Analyzing by referring to classical exegesis works such as Jāmi‘ al-Bayān ‘an Ta’wīl Āy al-Qur’ān by Ibn Jarīr al-Ṭabarī, Tafsīr al-Qur’ān al-‘Aẓīm by Ibn Kathīr, and al-Jāmi‘ li Aḥkām al-Qur’ān by al-Qurṭubī. (5) Contextualizing the findings with contemporary spirituality discourse. Data analysis technique uses content analysis of primary and secondary sources. All citations are referenced using the American Psychological Association (APA) 7th edition style.
Discussion
- The Command of Dhikr as the Identity and Existential Foundation of the Believer (QS. al-Aḥzāb: 41)
Verse 41 of Surah al-Aḥzāb is the starting point of a firm divine command: يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا (O you who have believed, remember Allah with much remembrance) (Qur’an, 33:41). The address يَا أَيُّهَا الَّذِينَ آمَنُوا emphasizes that the subject of this command is those who already possess the foundation of faith; thus, dhikr functions as the strengthener, preserver, and transmitter of that faith itself (al-Ṭabarī, 2001). Faith without continuous dhikr is likened to a body without breath, which will gradually weaken and die. The key phrase ذِكْرًا كَثِيرًا (dhikran kathīrā) contains both quantitative and qualitative meanings. Quantitatively, it demands continuity and consistency, not sporadic activity. Ibn Kathīr (1999) interprets ‘much’ here as dhikr uninterrupted by heedlessness, citing a hadith that all speech not accompanied by remembrance of Allah is heedless vanity.
From a linguistic perspective, the word ذِكْرٌ (dhikr) has a broad spectrum of meanings: to remember, to mention, to commemorate, to take lessons, and is also a term for the Qur’an itself (Ibn Manẓūr, n.d.). In this context, dhikr encompasses all forms of mentioning Allah’s name, whether through the tongue (dhikr al-lisān), the heart (dhikr al-qalb), or through bodily actions (dhikr al-jawāriḥ) performed with awareness of the Divine presence (ḥuḍūr al-qalb) (al-Ghazālī, 2008). Therefore, كَثِيرًا also means deep and encompassing all aspects of life, so that the believer’s life becomes entirely a manifestation of remembering his Lord. This forms a new existential identity in which God-consciousness (taqwā) becomes the axis of his life orientation (Nasr, 2015). From a Sufi perspective, consistent and ‘abundant’ dhikr will burn the veil of heedlessness and gradually bring the heart to the state of iḥsān, which is to worship Allah as if seeing Him (al-Qushayrī, 2007).
- Glorification Morning and Evening as a Time-Bound Spiritual Discipline (QS. al-Aḥzāb: 42)
The command in verse 42 reinforces and provides a temporal framework: وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا (And exalt Him in the morning and the evening) (Qur’an, 33:42). The word سَبَّحَ (sabbaha) means to declare Allah free from all deficiencies and to attribute Him with absolute perfection. While dhikr is generally inclusive of various forms of remembrance, tasbīḥ is a specific form of dhikr with the content of glorification and exaltation (al-Qurṭubī, 2006). The mention of the times بُكْرَةً (bukratan – morning) and أَصِيلًا (aṣīlā – evening) has symbolic and practical dimensions. Practically, it creates a daily rhythm of worship that frames the beginning and end of worldly activities with transcendent awareness (Schimmel, 1994).
Classical exegetes explain that بُكْرَةً includes the time after the Dawn prayer (Ṣubḥ) until before the sun rises high (ḍuḥā), while أَصِيلًا includes the time after the Afternoon prayer (‘Aṣr) until before sunset (Ibn Kathīr, 1999). Thus, these two times become the opening and closing of the day with the light of dhikr. Symbolically, however, ‘morning’ and ‘evening’ represent the entire cycle of time. Al-Rāzī (1981) in Mafātīḥ al-Ghayb states that this command implies the necessity of filling all time with tasbīḥ and dhikr, because morning and evening are the two ends of the day, and by filling both ends, the entire part in between is also filled. This aligns with the concept of continuity (dawām) in dhikr.
This spiritual discipline functions as continuous purification of the soul (tazkiyat al-nafs). Whenever a person is immersed in worldly activities that potentially stain the heart, morning and evening tasbīḥ serve as a spiritual reset that reorients one back to Allah (al-Ghazālī, 2008). The Prophet Muhammad (SAW) also exemplified morning and evening dhikr in various forms, as reported in the hadith: «مَنْ قَالَ حِينَ يُصْبِحُ: سُبْحَانَ اللَّهِ وَبِحَمْدِهِ، مِائَةَ مَرَّةٍ، حُطَّتْ عَنْهُ خَطَايَاهُ، وَإِنْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ» (“Whoever says when he enters the morning: ‘Subḥānallāhi wa biḥamdihī’ (Glory is to Allah and praise is to Him) one hundred times, his sins will be removed even if they were like the foam of the sea”) (Sahih Muslim, 2006). This rhythm transforms time from a mere physical unit into a medium of worship and spiritual ascent.
- Allah’s Mercy, the Role of Angels, and Transformation from Darkness to Light (QS. al-Aḥzāb: 43)
Verse 43 reveals the divine consequence and cosmic dimension of the dhikr performed by the believers: هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَائِكَتُهُ لِيُخْرِجَكُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا (It is He who confers blessing upon you, and His angels [ask Him to do so] that He may bring you out from darknesses into the light. And ever is He, to the believers, Merciful) (Qur’an, 33:43). The phrase يُصَلِّي عَلَيْكُمْ (yuṣallī ‘alaykum) is a significant theological expression. The word ṣallā in the context of Allah means to bestow mercy, honor, and praise (Ibn ‘Āshūr, 1984). Thus, Allah Himself bestows His mercy specifically upon the servant who engages in dhikr. This is not general mercy, but active grace and special attention that accompanies the servant’s process of dhikr.
Uniquely, this mercy is accompanied by the participation of angels: وَمَلَائِكَتُهُ (wa malā’ikatuhu). The angels also ‘send blessings’ upon the believer, interpreted as praying, seeking forgiveness, and interceding for them (al-Ṭabarī, 2001). In a sacred hadith (qudsī) it is mentioned: «إِنَّ اللَّهَ تَعَالَى وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى الصَّفِّ الْمُقَدَّمِ وَعَلَى الْمُؤَذِّنِينَ يُؤَجِّرُونَ» (“Indeed, Allah the Exalted and His angels send blessings upon the front row and upon the callers to prayer, and He grants them reward”) (Musnad Aḥmad, 2001). This involvement of angels indicates that the spiritual community of those engaged in dhikr is not limited to humans but includes the malakūt realm. They become witnesses, supporters, and intermediaries of mercy in the human spiritual journey (Chittick, 1989).
The purpose of this entire process is stated emphatically: لِيُخْرِجَكُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ (that He may bring you out from darknesses into the light). Ẓulumāt (darknesses) is plural, while nūr (light) is singular. This signifies that the way out from confusion, misguidance, sin, ignorance, and despair—all of which are darknesses—is one, namely towards the singular light of truth, guidance, and tranquility from Allah (al-Qurṭubī, 2006). Dhikr functions as the vehicle (vehicle) for this existential migration. Each time the heart engages in dhikr, it withdraws itself from the darkness of heedlessness towards the light of Divine consciousness (al-Jīlī, 1997). The verse concludes with an affirmation of Allah’s attribute: وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا (And ever is He, to the believers, Merciful), which guarantees that the initiative for this transformation is rooted in His primordial mercy, not merely human effort.
- The Divine Salām as the Ultimate Eschatological Reward (QS. al-Aḥzāb: 44)
The culmination of the spiritual transformation process that begins with dhikr in this world is depicted in the hereafter atmosphere of verse 44: تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَامٌ وَأَعَدَّ لَهُمْ أَجْرًا كَرِيمًا (Their greeting the Day they meet Him will be, “Salām.” And He has prepared for them a noble reward) (Qur’an, 33:44). This verse speaks of the moment of the true meeting (liqā’) between the servant and his Lord in the hereafter. تَحِيَّتُهُمْ (taḥiyyatuhum) is the form of welcome and honor. The honor bestowed is the word سَلَامٌ (salām), meaning peace, safety, well-being, and is also one of the names of Allah (al-Asmā’ al-Ḥusnā) (Ibn Kathīr, 1999).
Its theological meaning is profound. First, ‘Salām’ is Allah’s greeting to His believing servant, the highest honor from the Supreme King. In a hadith it is described: «إِنَّ اللَّهَ يُؤْتِي بِالْمُؤْمِنِ يَوْمَ الْقِيَامَةِ فَيَقُولُ: أَتَعْرِفُ ذَنْبَ كَذَا؟ أَتَعْرِفُ ذَنْبَ كَذَا؟ فَيَقُولُ: نَعَمْ أَيْ رَبِّ. حَتَّى إِذَا عَرَفَ أَنَّهُ قَدِ اعْتَرَفَ بِذُنُوبِهِ قَالَ: سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا، وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ» (“Indeed, Allah will bring forward a believer on the Day of Resurrection and say: ‘Do you acknowledge such and such sin? Do you acknowledge such and such sin?’ He will say: ‘Yes, O Lord.’ Until when He has made him acknowledge his sins, He will say: ‘I concealed them for you in the world, and I forgive you for them today’”) (Sahih al-Bukhārī, 2002). Second, ‘Salām’ is also the eternal state that will be enjoyed in Paradise, as stated in another verse: دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their call therein will be, ‘Exalted are You, O Allah,’ and their greeting therein will be, ‘Salām.’) (Qur’an, 10:10).
This meeting (yalqawnahu) is the realization of the deepest spiritual longing of the believer, as in the Prophet’s supplication: «اللَّهُمَّ إِنِّي أَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ، وَالشَّوْقَ إِلَى لِقَائِكَ» (“O Allah, I ask You for the delight of looking at Your Face and the longing to meet You”) (Sunan al-Nasā’ī, 2006). This is the final transformation from the status of a servant who engages in dhikr in this world to an honored guest welcomed with the Divine Salām in the hereafter. The other reward mentioned, أَجْرًا كَرِيمًا (ajran karīmā), encompasses all unimaginable pleasures of Paradise, all of which culminate in Allah’s pleasure (riḍwān) as the peak of happiness (al-Māwardī, n.d.). Thus, the sequence of verses 41-44 forms a complete narrative: from the command to engage in dhikr in this world, accompanied by mercy and angelic assistance for the transformation process, to ending with a noble welcome and reward in the hereafter.
- Spiritual and Social Implications of Dhikr within the Framework of QS. al-Aḥzāb [33]: 41–44
A holistic understanding of these four verses yields profound implications for the spiritual and social life of the believer. First, spiritually, dhikr functions as spiritual therapy (al-‘ilāj al-rūḥī) that calms the heart. Allah says: أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ (Unquestionably, by the remembrance of Allah hearts are assured) (Qur’an, 13:28). This tranquility is the direct fruit of awareness of Allah’s presence and mercy, and the involvement of angels in one’s inner life. Continuous dhikr practice builds spiritual resilience in facing life’s trials (Murata & Chittick, 1994).
Second, the transformation from darkness to light is not only individual but has a social dimension. A person whose heart is illuminated by the light of dhikr will radiate noble character, honesty, trustworthiness, and compassion in his social interactions. The Prophet (SAW) said: «مَثَلُ الْجَلِيسِ الصَّالِحِ وَالْجَلِيسِ السَّوْءِ، كَمَثَلِ صَاحِبِ الْمِسْكِ، وَكِيرِ الْحَدَّادِ» (“The example of a good companion and a bad companion is like that of a perfume seller and a blacksmith”) (Sahih al-Bukhārī, 2002). A person who frequently engages in dhikr is like a spiritual ‘perfume seller’ who brings goodness to his environment.
Third, in the context of modern life full of distractions, speed, and materialism, the discipline of morning and evening dhikr becomes a fortress of the self to maintain balance and meaning. It becomes a moment of spiritual digital detox to realign the heart with the highest reality. The relevance of these verses is strongly felt as an antidote to contemporary ailments such as anxiety, depression, and emptiness stemming from separation from the Source of Meaning (Fromm, 1950).
Conclusion
A thematic study of QS. al-Aḥzāb [33]: 41–44 reveals a solid theological foundation and a clear roadmap for the spiritual transformation of the believer. The commanded dhikr is not merely a mechanical or ritualistic activity but is a means of creating a continuous existential consciousness (al-wa‘y al-wujūdī). Through abundant (kathīr) and time-bound (bukratan wa aṣīlā) dhikr, a believer attracts Allah’s mercy and involves cosmic support from angels. This support enables the process of spiritual evolution: the exit of the self from the plurality of darknesses (ignorance, sin, heedlessness) towards the singularity of light (knowledge, forgiveness, awareness). This journey reaches its climax in the hereafter through the meeting with Allah, welcomed with “Salām,” a Divine honor that is the pinnacle of all spiritual longing.
Consequently, the life of a believer should be framed by the rhythm of dhikr that transforms the perception of time, expands his spiritual community to include the angelic realm, and directs all his life’s goals toward a peaceful meeting with the Beloved. In the contemporary world, this concept offers a paradigm of holistic life, where spirituality is not separate from daily life but is instead the source of transformative meaning, tranquility, and social ethics. Thus, QS. al-Aḥzāb [33]: 41–44 remains a relevant guide and a light illuminating the spiritual path of humanity in every era.
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