CONCEPT DHIKRULLAH IN THE PERSPECTIVE OF THE QUR’AN

Allah ﷻ says in Q.S. Ali ‘Imran: 191:

ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَٰمٗا وَقُعُودٗا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَكَّرُونَ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ رَبَّنَا مَا خَلَقۡتَ هَٰذَا بَٰطِلٗا سُبۡحَٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ

(They are) those who remember Allah while standing, sitting, and 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."

Etymologically, the word dhikr comes from the root word dhakara – yadhkuru (ذَكَرَ – يَذْكُرُ), which means to remember, to mention, or to bring something into consciousness. In Qur’anic terminology, dhikr is not limited to oral recitation; it encompasses spiritual awareness, intellectual reflection, and an existential orientation toward Allah.

This verse integrates two primary activities:

1. Yadzkurūnallāh: Remembering Allah as the Transcendent.
2. Yatafakkarūna fī khalqis-samāwāti wal-ardh: Contemplating the creation of the heavens and the earth as the Immanent.

This integration shows that dhikr is not merely verbal repetition, but a comprehensive consciousness involving both spiritual and rational dimensions simultaneously.

Continuity of Consciousness

The phrase "qiyāman wa qu‘ūdan wa ‘alā junūbihim" (standing, sitting, and lying on their sides) describes the continuity of dhikr in all human conditions. Hermeneutically, this indicates that dhikr is:

• An inclusive spiritual activity in every state.
• An inner orientation unbound by space and time.
• A permanent awareness of the Divine presence.

This aligns with Allah’s word in:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ ٱللَّهَ ذِكۡرٗا كَثِيرٗا وَسَبِّحُوهُ بُكۡرَةٗ وَأَصِيلًا

“O you who have believed, remember Allah with much remembrance and exalt Him morning and afternoon.” (Q.S. Al-Ahzab: 41–42)

This verse reinforces that dhikr is a continuous inner state in every condition, not a temporary or transient ritual activity.

The Integration of Dhikr and Tafakkur

Interestingly, verse 191 does not stop at dhikr but continues with the activity of thinking (tafakkur). This shows that Islam does not separate spirituality from intellectuality. Tafakkur regarding the creation of the heavens and the earth leads to a theological conclusion:

“Rabbanā mā khalaqta hādzā bāthilā”

“Our Lord, You did not create this in vain.”

This awareness is a form of cosmological argumentation sourced from the contemplation of nature. This is strengthened by another verse:

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?” (Q.S. Adz-Dzariyat: 20-21)

The verse above shows that signs in the transcendent realm and signs in the immanent realm give birth to conviction. Thus, dhikr (remembering) generates tafakkur (reflection), and tafakkur leads to a theological awareness of the purpose for which one was created.

The Analogy of the Father and the Son

This can be likened to a child who has just moved away from his father to another city for work. Before leaving, the father advises: "My child, be well there, and do not forget to remember your Father..."

Upon arriving in the new city, the child immediately enters his room and sits quietly. Does the child fulfill his father’s command to "remember" him by simply repeating his father's name over and over in his room: "Father... Father... You are my good, mighty Father who has cared for me well"?

Surely, that is not what the father meant. Rather, he wanted the child not to forget where he came from, how he was nurtured and educated since childhood, so that the child realizes he is never truly apart from his father's guidance.

To realize this, the child must trace back, study, and re-understand the nature of the relationship between Father and Child, so that by the time he leaves, he can become the person his father hoped for.

When the child left home, the father, out of love, provided all the equipment and needs to be used in navigating life in the new city. The child studies and thinks about all these provisions. By reflecting on the gear provided by the father, the child finally realizes that all the supplies are extremely useful and were not given in vain.

But it doesn't end there. The father’s message to "remember" him is also applied by routinely calling the father directly, engaging in dialogue, perhaps receiving advice based on the father’s knowledge of how to live in a new city, or other things the father wishes to convey so that the child better understands how to face life elsewhere.

The True Essence of Dhikr

If the concept of "remembering" (dhikr) is only interpreted as verbal speech, then its true essence is lost. Therefore, the correct concept of dhikr is:

• Performing tadabbur: Studying and understanding Allah’s messages in the Qur’an and the Universe as ayat (signs) so that humans can know what Allah desires.
• Maintaining intense communication: Performing the acts of worship revealed through His message so that humans can always remain connected with Allah.

The analogy from this story is what is meant by the concept of Dhikrullah, an unceasing activity of "studying the reality and entity of Allah." This is what it means to "remember (dhikr)" in every activity, whether standing, bowing, or lying down.

This concept is reaffirmed in:

ٱلَّذِي خَلَقَ سَبۡعَ سَمَٰوَٰتٖ طِبَاقٗاۖ مَّا تَرَىٰ فِي خَلۡقِ ٱلرَّحۡمَٰنِ مِن تَفَٰوُتٖۖ فَٱرۡجِعِ ٱلۡبَصَرَ هَلۡ تَرَىٰ مِن فُطُورٖ ثُمَّ ٱرۡجِعِ ٱلۡبَصَرَ كَرَّتَيۡنِ يَنقَلِبۡ إِلَيۡكَ ٱلۡبَصَرُ خَاسِئٗا وَهُوَ حَسِيرٞ

“[He] who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks? Then return [your] vision twice again. [Your] vision will return to you humbled while it is fatigued.” (Q.S. Al-Mulk: 3-4)

This verse directs humans to perform rational observation of the order of the Universe.

Teleological Conclusion

The statement "mā khalaqta hādzā bāthilā" is a theological declaration that creation has a purpose (teleological). Islam explicitly rejects a nihilistic view of life. This is emphasized in:

وَمَا خَلَقۡنَا ٱلسَّمَآءَ وَٱلۡأَرۡضَ وَمَا بَيۡنَهُمَا بَٰطِلٗاۚ ذَٰلِكَ ظَنُّ ٱلَّذِينَ كَفَرُواْۚ فَوَيۡلٞ لِّلَّذِينَ كَفَرُواْ مِنَ ٱلنَّارِ

“And We did not create the heaven and the earth and that between them aimlessly. That is the assumption of those who disbelieve.” (Q.S. Sad: 27)

Thus, true dhikr produces an awareness of the meaning of life, moral responsibility, and orientation toward the Hereafter.

Conclusion

Based on the analysis of the verse and its correlation with others, Dhikrullah can be formulated as:

1. Spiritual Awareness: Remembering Allah in all conditions.
2. Intellectual Reflection: Contemplating Allah's creation within the Universe.
3. Theological Conclusion: Acknowledging the purpose for which one was created.
4. Moral and Ethical Response: Living a responsible life with others.

Therefore, dhikr is not just the repetition of words, but a process of transformation of consciousness that connects humans with their origin, purpose, and responsibility in the world.

The concept of Dhikrullah in Q.S. Ali ‘Imran verse 191 shows a harmonious integration between spirituality and rationality. Dhikr is a state of constant awareness toward Allah, while tafakkur is the intellectual process that leads to the recognition that Allah’s creation is not in vain. This awareness gives birth to submission, glorification (tasbih), and prayer as a response to Divine greatness. Thus, Dhikrullah is not just a practice of worship, but a life paradigm that shapes how humans view reality, meaning, and the purpose of their existence.

@AbuMusa2026