Dzikr is one of the teachings of Islam, as a medium that could be used to impose a “taqarrub “to the creator. Commands for dhikr repeatedly mentioned in the al- Qur’an as the primary source and the Hadith as a secondary source in Islam. In its development, dhikr has many models and interpretations, then some classification sprung up. Viewed from the way to read, there are loud dhikr ' jali ' and silent dhikr "khafi", there are also dhikr " sir " and " jahr ", breathing dhikr and so forth . This classification is based on implications of experience of dhikr performer, for instance Ibn Ataillah, al - Qushairi, Ibn Taymiyyah, al -Ghazali and others.
However, this study will focus on the concept of dhikr initiated by al- Ghazali. This research is classified in the category of library research using content analysis approach, and then analyzed via optical psychology. While the methods used is the hermeneutic method. Results from this study are that al - Ghazali has a slightly different concept with other Sufi.
According to al- Ghazali there are four kinds of dhikr. First, dhikr by mouth/oral (dhikr bil lisan) was not followed by presence of heart (Training Phase). Second, dhikr by heart was followed by word of mouth, but tend to be enforced in order to get habitual action. Third, dhikr by heart was followed by dhikr by heart with self-awareness (ecstasy). Fourth, dhikr which has beeb fused with the heart, so all actions of heart always reflected dhikr(self beyond ego). The concept of maturity desired dhikr of al- Ghazali, when viewed with psychological perspective, will be giving out at least some benefit, among other things, 1) as a measure of religious transformation, 2) self-actualization, and experience in altered states of consciousness (self beyond ego). What are the results from the core of dhikr al-Ghazali is highly relevant for implementation in all ages, including past, present and future