CONCEPT AND MECHANISM OF REMEMBRANCE (ADZ-ZIKR) IN PRAYER

Prayer (Shalat) is not merely a sequence of standing, bowing, and prostrating. It is the way we build a relationship with Allah. In every relationship, there are always two parties: the one who speaks and the one who listens. In prayer, we speak to Allah, and we also learn to "listen" with our inner selves.

Information in this relationship does not always manifest as sounds or words. Some elements are outward (lahiriah), such as recitations and physical movements. Others are inward (batiniah), such as a sense of tranquility, deep emotion, awe, or relief.

Allah says in QS al-Hijr: 97–98:

وَلَقَدۡ نَعۡلَمُ أَنَّكَ يَضِيقُ صَدۡرُكَ بِمَا يَقُولُونَ فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَكُن مِّنَ ٱلسَّٰجِدِينَ

"And We already know that your breast (shudur/consciousness) is constrained by what they say. So exalt [Allah] with praise of your Lord and be of those who prostrate [to Him]."

This verse indicates that when the consciousness within the head feels "tight" or constrained, Allah commands us to glorify Him (tasbih) and prostrate (sujud). This means that prayer is not just a physical ritual, but also an answer to inner anxiety.

In a broader sense, tasbih and sujud are related to risalah (the message), concrete actions in the form of worship, including prayer. There is a hadith narrated by Hudzaifah stating that whenever the Messenger of Allah faced a difficulty or a problem, he would immediately perform prayer. Prayer becomes a means of facing life's challenges, including when one is faced with important choices, leading to the recommendation of the Istikharah prayer. This shows that access to information through prayer is not an illusion; it can manifest in real experience, both outwardly and inwardly.

Allah also says in QS Thaha: 14:

إِنَّنِيٓ أَنَا ٱللَّهُ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعۡبُدۡنِي وَأَقِمِ ٱلصَّلَوٰةَ لِذِكۡرِيٓ

"Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance (dzikir)."

This command contains two dimensions simultaneously:

1. The Dimension of Action: The execution of prayer with its pillars (rukun) and conditions performed correctly.
2. The Dimension of Abstraction: Bringing forth consciousness and the remembrance of Allah (adz-zikr).

A perfect prayer is not only technically correct but also brings an inner consciousness directed toward Him.

Why is the dimension of abstraction necessary in remembering Allah? Because Allah as Al-Ahad (The One) is not an entity that can be perceived by the senses. He is not present as a material object but as a Transcendent Reality. Therefore, communication with Him cannot be done solely through physical actions, but also through inner consciousness. When action and abstraction walk together, communication is established between the servant as the receiver and Allah as the Source of Information.

The Qur'an explains that Allah has Asmaul Husna (Beautiful Names) and that humans were created with a soul (ruh) breathed by Him. Through these Names and the soul, there is a meeting point that allows communication. The Names serve as symbols and doors to recognition, while the soul serves as the potential for consciousness within humans. With this potential, humans are capable of both thinking (fikr) and remembering (zikr).

Here, it is important to understand two terms: Immanent and Transcendent.

• Immanent is what is close to our daily experience. Our bodies, thoughts, feelings, problems, and the natural world we see, all these are in the immanent realm. It is what is visible and felt.
• Transcendent is what lies beyond all that. Allah cannot be seen by the eyes, cannot be touched, and is not limited by space or time. He is beyond the reach of the five senses.

The problem is that we often live only in the immanent realm. We are preoccupied with the visible: work, money, problems, achievements, and the judgment of others. We think (fikr), but we rarely remember (zikr) the transcendent realm.

Yet, the Qur'an teaches that zikr (remembrance) and fikr (reflection) must go hand in hand. In QS Ali Imran: 190–191, Allah says:

إِنَّ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱخۡتِلَٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ لَأٓيَٰتٖ لِّأُوْلِي ٱلۡأَلۡبَٰبِ ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَٰمٗا وَقُعُودٗا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَكَّرُونَ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ رَبَّنَا مَا خَلَقۡتَ هَٰذَا بَٰطِلٗا سُبۡحَٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ

"Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding, who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.'"

It is clear here that people of understanding do not only think; they remember Allah. They live in the world (immanent) but remain conscious of Allah (transcendent).

Prayer is the bridge between these two realms. Our bodies move on earth (immanent), but our consciousness faces Allah (transcendent).

The Qur'an also describes the characteristics of believers in QS al-Anfal: 2–3:

إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُهُمۡ وَإِذَا تُلِيَتۡ عَلَيۡهِمۡ ءَايَٰتُهُۥ زَادَتۡهُمۡ إِيمَٰنٗا وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ

"The believers are only those who, when Allah is mentioned, their hearts tremble, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely, The ones who establish prayer, and from what We have provided them, they spend."

The word "wajilat" means to tremble or to be deeply touched. This is not just a theory, but an inner experience of feeling that one is in the presence of the Most Magnificent.

Allah also says in QS ad-Dzariyat: 20–21:

وَفِي ٱلۡأَرۡضِ ءَايَٰتٞ لِّلۡمُوقِنِينَ وَفِيٓ أَنفُسِكُمۡۚ أَفَلَا تُبۡصِرُونَ

"And on the earth are signs for the certain [in faith]. And in yourselves. Then will you not see?"

Thus, in prayer, two points are connected:

1. The Transcendent Reality outside the self.
2. The Immanent Reality within the self.

The relationship between the two is bridged by zikr and fikr. When this meeting occurs consistently, a human does not just perform prayer as a formal obligation but makes it a condition of life. All activities of thinking, acting, and evaluating exist within an atmosphere of connectedness.

This approach seeks to build Qur'anic communication rationally, logically, and practically without depending on specific additional rituals. The essence is to bring full consciousness into every prayer and life activity. By training oneself to combine zikr and fikr, one is expected not only to be Ulul Ilmi (possessors of knowledge) but to elevate into Ulul Albab, those who think and remember simultaneously.

This means that the signs of Allah exist in the universe (outside the self) and also within us. Allah is indeed Transcendent, but His signs are present in the immanent world.

Ultimately, prayer is not just movements and recitations; it is a mechanism for building consciousness. When that consciousness is alive, the verses of the Qur'an are no longer mere theories but become experiences. That is where zikr finds its deepest meaning: not just uttering the name of Allah, but truly feeling connected to Him.

@AbuMusa2026