References
Daʿwah: 12: 108; 14: 22; 16: 125; 41: 33; 71: 5.
See also al-Indhār wa al-Tabshīr
Dhikr [
Meaning
The word Dhikr (pl. Adhkār) comes from dhakara which means to remember, to recall and to recollect. Hence dhikr means remembrance, recollection, reminiscence and memory. It is an important term in the Qur’ān, signifying remembrance of Allah.
Analysis
Dhikr has to be at three levels. First, the seat of Dhikr is Qalb (heart). One should be conscious of the presence of Allah as much as possible: as the Qur’ān reminds us: “Be not among those who are forgetful” (al-Aʿrāf 7: 205).
Second, we should recite His praise and His glory with our tongues. This Dhikr should be with humility and reverence, without loudness of voice whether sitting, standing or laying down on our sides in the mornings or evenings, day or night (Āl ʿImrān 3: 191). All other acts of ʿIbādah are quantified, for example the times of Prayers, the days of fasting or the amount to be paid in Zakāh. But for Dhikr, Allah has set no limits. In several places in the Qur’ān, believers are exhorted to do Dhikr as much as possible (al-Aḥzāb 33: 41; al-Jumuʿah 62: 10). It is the attribute of the hypocrites that they do not remember Allah and they pray without sincerity of heart.
Finally, when the word Dhikr is mentioned, the imagery of someone rolling his fingers on Tasbīḥ comes to mind. But according to the Qur’ān, one’s whole life should be full of Dhikr. The Dhikr should be integrated into one’s activities. This Dhikr should be with Fikr (reflection) as the āyah of the Qur’ān expounds: “People who remember Allah, standing, sitting, and lying down on their sides and contemplate the creation in the heavens and the earth” (Āl ʿImrān 3: 191). Of course the best form of Dhikr is Ṣalāh (Prayer). As the purpose of Prayer is to remember Allah, the Holy Qur’ān says: “Establish Ṣalāh for My remembrance” (Ṭā Hā 20: 14). Thus, Dhikr should be integrated within our everyday activity. Remembrance of Ākhirah is also part of the Dhikr of Allah. Dhikr is only fruitful when one assimilates it with one’s concern about one’s accountability in the Ākhirah. The best way to remember Ākhirah is to remember death which one sees every day.
Unwitting forgetfulness is a basic human weakness and the Dhikr and Ṣalāh are the reminders to cure this weakness. There are many Adhkār prescribed throughout day and night to remind one of Allah and His bounties.
The Qur’ān itself is referred to as al-Dhikr al-Ḥakīm (Āl ʿImrān 3: 58) and in many verses it is called Dhikr (al-Anbiyā’ 21: 50; Ṣād 38: 49 and 87; al-Qalam 68: 52). The Qur’ān is Dhikr as it reminds us of our covenant with Allah for His worship and obedience as well as of our responsibility in this world.
Words from the Same Root
Tadhkirah, Tadhkīr and Dhikrā are synonyms of Dhikr. They also mean reminder and remembrance. Dhākir is the person who engages himself in the Dhikr.
References
Dhikr: 3: 41; 33: 21; 62: 10; 73: 8; 87: 15.
Dīn [
Meanings
The word dīn is derived from dāna, meaning to be recompensed, judged and obeyed. It also means to profess or to follow a pattern. The word dīn is used in four different ways in the Qur’ān:
a.Judgement, recompense, appraisal
b.Worship and obedience
c.Law, Constitution
d.System of beliefs, code of life of which religion is a part
As happens in all languages, a word can have several meanings but the context in which it is used defines its exact import. The same is the case with dīn.
A.When dīn is used in combination with Yawm (Day) as in Yawm al-Dīn, it is translated as the Day of Judgement or the Day of Reckoning. This refers to Ākhirah (the Hereafter) when people will be brought before their Lord and He will dispense justice according to their deeds in this world. This Day is graphically portrayed in Sūrah al-Infiṭār:
And what will convey unto you what the Day of Judgement is? Again, what will convey unto you what the Day of Judgement is? A Day on which no soul has power at all for any (other) soul. The (absolute) command on that Day is Allah’s.
(al-Infiṭār 82: 17–19)
B.Dīn also conveys the meaning of surrendering sincerely to the Sovereignty of Allah. This is mentioned in several places in the Qur’ān:
And they have been commanded no more than this: To worship Allah, offering Him sincere devotion (Dīn) being true in faith…
(al-Bayyinah 98: 5)
To Him belongs whatever is in the heavens and on earth. And to Him is the obedience (Dīn) due always: then will you fear other than Allah?
(al-Naḥl 16: 52)
Say: “It is Allah I serve with my sincere and exclusive devotion (Dīn).”
(al-Zumar 39: 14)
C.In some instances in the Qur’ān, Dīn is used to denote the law or the constitution of a country. When it refers to the Sharīʿah, it is termed as the Dīn of Allah. It could also refer to the laws of a country. Thus in Sūrah Yūsuf reference is made to the prevailing Egyptian law:
Thus, We planned for Yūsuf. He could not take his brother by the law (dīn) of the king except that Allah willed it (so).
(Yūsuf 12: 76)
In prescribing punishment for adultery, however, the reference is to the Sharīʿah:
Flog each of them with a hundred stripes. Let not compassion move you in their case, in a matter prescribed by Allah.
(al-Nūr 24: 2)
D.By far the most common use of the word dīn is for a system of beliefs or code of life or religion. However, it should be noted that Allah has not used the word “religion” – a very common word – as this has a very narrow and limited meaning usually referring to rites and rituals, whereas dīn is a comprehensive term that embraces all aspects of life. Thus, in Islam, Dīn is a keyword and a technical term to denote the whole array of meanings pertaining to the system of beliefs as well as to a complete code of life. Thus, it is not possible to translate this into a single word in other languages.
According to Islamic belief, the only Dīn acceptable in the sight of Allah is Islam. This is stated categorically: