Introduction: "Dhikr" is a central concept in the semantic and ethical system of the Holy Quran. Its applications range from remembrance and conscious awareness to referring to revelation, the Quran, and a means of admonition and reflection. Despite linguistic, exegetical, and semantic studies of this concept, many previous studies have not reconstructed the relationships among the various meanings of Dhikr and its related concepts within a coherent, thematic network. The present study aimed to reconstruct the semantic and ethical network of "Dhikr" in the Holy Quran and to clarify its relationships with related, contextual, consequential, and oppositional concepts. The study employed a qualitative approach based on text-oriented semantic analysis and thematic coding. The primary corpus consisted of occurrences of the verbal noun dhikr, while other derivatives of the root dh-k-r were examined as supplementary evidence.
This qualitative study employed text-centered semantic analysis and thematic coding to reconstruct dhikr’s semantic-ethical network in the Quran. Primary and supplementary corpora distinguished nominal and derivative forms. Verses were coded iteratively, clustered thematically, validated against lexical and exegetical sources, and analyzed for syntactic, contextual, semantic, and oppositional relations.
Findings: The findings showed that "Dhikr" is a multilayered concept that ethically cannot be reduced to mental remembrance or verbal repetition. Its semantic core in applications referring to Dhikr Allah is "the conscious and effective presence of the Divine command in human perception, attention, and action". In some contexts, the Quran itself
is Dhikr; in others, Dhikr denotes remembrance of God, admonition and reflection, or remembrance of the Prophet Muhammad (PBUH). Its meanings should therefore be clearly distinguished by context.
Within the positive network, faith, repentance, and humility have contextual relationships with Dhikr. Attentiveness to the Divine command occupies the center, while tranquility, ethical orientation, and felicity constitute consequences and ends. Prayer has a ritual
and teleological relationship with Dhikr, whereas admonition functions as a means of reminding rather than as its synonym.

The negative network shows that heedlessness, turning away, forgetfulness, and distraction relate differently to Dhikr. Heedlessness is its closest semantic opposite; turning away is a volitional and behavioral abandonment of Dhikr; forgetfulness becomes ethically significant when it entails abandonment or disregard; and distraction functions as an inhibiting factor contributing to heedlessness.
Discussion: The findings show that Dhikr in Quranic ethics transcends verbal repetition, functioning as the effective presence of God in human attention, decision-making, and behavior. It thus links religious knowledge with ethical consciousness and orientation and stands as a foundational virtue opposed to heedlessness.
The study also distinguishes Dhikr from related concepts rather than treating them as synonyms. The Quran may itself constitute Dhikr; prayer has a ritual and teleological relation to it; piety and felicity represent consequences or ends; and admonition serves
a reminding function. Conversely, heedlessness opposes Dhikr, turning away expresses volitional rejection, forgetfulness acquires ethical significance when it entails neglect of Divine command, and distraction functions as an inhibiting factor.
The study’s principal contribution is therefore reconstructing Dhikr as a dynamic, multilayered semantic-ethical network connecting knowledge, attention, worship, and behavior within Quranic ethics.