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The Koran commonly refers to the knowledge brought by the prophets as “remembrance” (dhikr) and “reminder” (dhikra, tadhkir), terms that derive from … - William Chittick
" "The Koran commonly refers to the knowledge brought by the prophets as “remembrance” (dhikr) and “reminder” (dhikra, tadhkir), terms that derive from the root dh-k-r. The Koran calls itself by these words more than forty times, and it refers to other prophetic messages, like the Torah and the Gospel, by the same words. The basic Koranic understanding of the necessity for a plurality of prophets is that Adam’s children kept on falling into heedlessness and forgetfulness, which is the shortcoming of their father. The only cure for this shortcoming is the remembrance that God provides by means of the prophets.
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About William Chittick
William C. Chittick (born June 29, 1943) is an American Muslim philosopher, writer, translator and interpreter of classical Islamic philosophical and mystical texts. He is best known for his work on Rumi and Ibn 'Arabi, and has written extensively on the school of Ibn 'Arabi, Islamic philosophy, and Islamic cosmology. He is a Distinguished Professor in the Department of Asian and Asian American Studies at Stony Brook University.
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William C. Chittick
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William Clark Chittick
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If dhikr represents both the function of the prophets and the proper human response to the prophets, guidance (huda) represents the divine attribute that is embodied in the prophets. It sums up in a single word both God's motivation for sending the prophets and their activity in the world. If the opposite of dhikr is forgetfulness and heedlessness, the opposite of guidance is misguidance (idlal) and leading astray (ighwa). Just as the prophets incarnate God's guidance, so also the satans incarnate the quality of misguidance and error...Besides Satan, others are also said to be the source of misguidance. Among these is caprice, which we have already met as the worst of all false gods: "Follow not caprice, lest it misguide you from the path of God" (38:26).
The verse of Alast continues by explaining God's purpose in calling everyone to witness: ""Lest you say on the Day of Resurrection, "As for us, we were heedless of this," or lest you say, "Our fathers associated others with God before us, and we were their offspring after them. What, wilt Thou destroy us for what the vain-doers did?"" (7:172-73) Interpretations of this verse differ, but many authorities maintain that it means that on the day of judgment, people will be held responsible for recognizing the truth of tawhid, whether or not they have heard the message of a prophet. However, they will not be held responsible for the specific teachings of a prophet if such teachings have not reached them.
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To be human is to be born with the fitra, which is an innate recognition of tawhid that is represented mythically by the Covenant of Alast and the Trust. There is nothing extraneous or superadded about this fitra—it is precisely what makes people human. But the fitra tends to become obscured by upbringing and circumstances, and then people become less than human. They are "deaf, dumb, blind—like the cattle; no, even further astray." Dhikr is the all-important remedy that makes possible the actualization of the fitra. Dhikr is both God's merciful response to heedlessness, and the human response to God's mercy.
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