Duʿāʾ (supplication) is the key to need, the resting place of those in want, the refuge of those in distress, and the space where those afflicted by troubles can breathe.
The supplication most likely to be accepted is the one made with ḥāl (spiritual state). Supplication made with ḥāl is when the supplicant is in a state of absolute (mutlak) need regarding what is sought through supplication, and when the servant in distress has no other aim besides Him. (Qushayrī, 129)
It is among the etiquettes of supplication that it be performed with ḥuḍūr-i qalb (presence of the qalb [the heart]) and be free from heedlessness. (Qushayrī, 131)
The distinction between nafh (breath/blowing) and supplication has been made. For this reason, we have explained that nafh pertains to the beginning and repetition (iʿāda). Undoubtedly, repetition is the same as the beginning. For this reason, Allah has said: "As He originated you, so shall you return" (Qur'an, 7:29). Regarding the creation of sound by Jesus (ʿĪsā), He has also said: "You would make out of clay the figure of a bird by My permission, then you would breathe into it and it would become a bird by My permission" (al-Māʾida, 5:110). This is a particular kind of creation. Supplication, however, is not like this. Allah called out to Abraham (Ibrāhīm) as follows: "...Then call them to yourself; they will come to you running" (Qur'an, 2:260). If you destroy (ettiğinde) any of those parts, the composition itself is ruined, but the parts themselves remain as they are. After the end of the life that is imposed upon us sensorially (through our five senses), the ruling of the substance (jawhar) no longer remains. Any substance that has no essence is like this. Nevertheless, even if we do not know its modality, we know with iman (faith) (erek) that everything glorifies Him with praise. Tasbīḥ (glorification) only occurs from an existent that possesses life (sâhibi).
The difference between duʿāʾ and dhikr (remembrance of God) in technical terminology is as follows: duʿāʾ is dhikr that is connected to a request. In technical usage, dhikr is used for singular utterances related to the names of Allah, such as "Allah", "Lā ilāha (illallah)". The first degree of dhikr is open (aloud), the second is hidden (silent), and the third is the true dhikr, which is to be freed from witnessing the dhikr itself. (Rawḍa, 301)