Surah Al-Ahzaab (33) — Ayah 41

(Ayah 42,41) ➊ { يٰۤاَيُّهَا الَّذِيْنَ اٰمَنُوا اذْكُرُوا اللّٰهَ … :} Some scholars have explained the relevance of these verses to the previous ones by stating that Allah Almighty commanded the Muslims that when you face the taunts and mockery of the hypocrites and other enemies of Islam in matters such as the marriage of Zainab (may Allah be pleased with her), instead of arguing with them or speaking ill of them, remember Allah and glorify Him abundantly. This will grant you peace, steadfastness in Islam, and the door to tribulation will soon be closed. Especially, within the meaning of {’’ وَ سَبِّحُوْهُ ‘‘}, is also included the expression of disassociation from the words of the hypocrites, meaning that if any taunt or slander is mentioned against the Prophet (peace be upon him) or any believer, then express your disassociation from it, as was said regarding the slander against Aisha (may Allah be pleased with her): « وَ لَوْ لَاۤ اِذْ سَمِعْتُمُوْهُ قُلْتُمْ مَّا يَكُوْنُ لَنَاۤ اَنْ نَّتَكَلَّمَ بِهٰذَا سُبْحٰنَكَ هٰذَا بُهْتَانٌ عَظِيْمٌ » [ النور : ۱۶ ] "And why, when you heard it, did you not say, 'It is not for us to speak of this. Exalted are You; this is a great slander.'"

➋ { ذِكْرًا كَثِيْرًا :} Al-Tabari has narrated from Ibn Abbas (may Allah be pleased with them both) with an authentic chain through Ali bin Abi Talhah, the explanation of this verse and the two verses after it. He said: {’’لَا يَفْرِضُ اللّٰهُ عَلٰي عِبَادِهِ فَرِيْضَةً إِلاَّ جَعَلَ لَهَا حَدًّا مَعْلُوْمًا، ثُمَّ عَذَرَ أَهْلَهَا فِيْ حَالِ عُذْرٍ، غَيْرَ الذِّكْرِ، فَإِنَّ اللّٰهَ لَمْ يَجْعَلْ لَهُ حَدًّا يَنْتَهِيْ إِلَيْهِ وَ لَمْ يَعْذُرْ أَحَدًا فِيْ تَرْكِهِ إِلَّا مَغْلُوْبًا عَلٰي عَقْلِهِ قَالَ : « فَاذْكُرُوا اللّٰهَ قِيٰمًا وَّ قُعُوْدًا وَّ عَلٰى جُنُوْبِكُمْ» بِاللَّيْلِ وَ النَّهَارِ فِي الْبَرِّ وَالْبَحْرِ، وَ فِي السَّفَرِ وَالْحَضَرِ، وَالْغِنٰي وَالْفَقْرِ، وَالسَّقَمِ وَالصِّحَّةِ، وَالسِّرِ وَالْعَلاَنِيَةِ، وعَلٰي كُلِّ حَالٍ، وَ قَالَ : « وَ سَبِّحُوْهُ بُكْرَةً وَّ اَصِيْلًا » فَإِذَا فَعَلْتُمْ ذٰلِكَ صَلّٰي عَلَيْكُمْ هُوَ وَ مَلاَئِكَتُهُ قَالَ اللّٰهُ عَزَّ وَ جَلَّ : « هُوَ الَّذِيْ يُصَلِّيْ عَلَيْكُمْ وَ مَلٰٓىِٕكَتُهٗ » ‘‘} [ طبري : ۲۸۷۶۴ ] "That is, Allah has set a limit for every obligation, and in case of excuse, even that is forgiven. But there is no limit to the remembrance of Allah, nor is it excused for any reason. Yes, if the mind or consciousness is lost, that is another matter. He said: 'Remember Allah standing, sitting, and lying down'—in the night and day, on land and sea, in travel and at home, in wealth and poverty, in health and sickness, in secret and in public; in short, in every condition, the remembrance of Allah is necessary. And He said: 'And glorify Him in the early morning and late afternoon.' When you do this, Allah will send His mercies upon you and His angels will pray for you. Allah Almighty said: 'He it is Who sends blessings upon you, and His angels.' Many hadiths about abundant remembrance of Allah have already been mentioned in the explanation of verse (35) of this surah: « وَ الذّٰكِرِيْنَ اللّٰهَ كَثِيْرًا وَّ الذّٰكِرٰتِ». Many scholars have written books about this. Ibn Qayyim (may Allah have mercy on him) has mentioned in detail one hundred benefits of remembrance in 'Al-Wabil al-Sayyib.'"

➌ { وَ سَبِّحُوْهُ بُكْرَةً وَّ اَصِيْلًا :} Al-Zamakhshari said: "In the previous verse, there was the command for abundant remembrance; now the command for glorification (tasbih) is given. Tasbih is also included in remembrance, but it is mentioned specifically here just as after mentioning the angels, Jibreel and Mikaeel are mentioned, to show its superiority over other forms of remembrance, because its meaning is to declare Allah's essence free from all attributes and actions that are not befitting Him. Its superiority over other forms of remembrance is like the superiority of being pure from the filth of shirk, innovation, and all kinds of sins over having an abundance of other qualities such as prayer and fasting. Then, the specific mention of glorification in the early and late hours refers to performing all prayers at their appointed times, because prayer is superior to other acts, or it refers to the prayers of Fajr, Maghrib, and Isha, because performing them involves more hardship." (Kashshaf) Some scholars have taken this to mean Fajr and Asr. For taking prayer as the meaning of glorification, see Surah Taha (130).

The exegesis of this verse has been done along with the previous verse.

The tafsir of this ayah is included with the following verse(s).