Author: Shaikh Khawaja Shamsu-d-din Azeemi
"Murâqabah, where we perceive our own selves, the past and future also becomes present before us and with the help of the ray of this perception a happy and prosperous life prevails us whole." Khawaja Shamsud Din Azeemi
Murâqabah is different from meditation, which is practiced in the world, in many ways. Meditation is a process in which the human mind concentrates on a spot materialistically, which encompass the wanes of light at a central point, to produce its affect. For example, scientifically, a prism is used to refract light rays (which are of 7 colours) resulting in producing extremely powerful rays, which burns objects. Meditation is a limited skill which helps to understand the material sphere.
Murâqabah is a spiritual act in which centrality of the act for mental concentration is the Creator (Allah/God), who is the most knowledgeable. We concentrate our thoughts to make contact with Allah, so that we can be aware of all the knowledge present in the Universe. Belief is vital to all Spiritual and Universal knowledge since every intention and every act is illuminated by the light of belief.
Prophet (PBUH) spent the early part of his life mostly at Mount HIRA, where he used to do Murâqabah and the Prophet's training by God through Gabriel took place there. It takes nearly four hours to reach the top of Mount HIRA. Quran is the book which, contains laws of nature and Prophethood was declared at the age of 40.
Can we do Murâqabah?
Yes, we can. We have to look at the life of Prophets, who used to do this process, for building up links with God, and to know God we need to concentrate on our thoughts. Thoughts reach us via light and we speak of them as thoughts, ideas, imaginations, etc. What should be noted here is that the patterns of thinking in all creatures have one point in common and it is this common point or location which informs us of the presence of other creatures.
For Muslims, this common point is God. Prophets (PBUH) are our teachers and leaders. We have to have to follow their teachings and practices. Hence, practice of Murâqabah is simply an act of following our Prophet s (PBUH) teaching. We do follow, teachers at schools/colleges to achieve success in obtaining worldly knowledge, concepts and skills. Similarly, we are obliged to follow our Prophet (PBUH) and practice it as our Prophet (PBUH) has done for many years at Mount HIRA cave. Even in Holy Quran, the importance of Murâqabah have been mentioned as: "And remember the name of your Lord. Cut your attachments and devote yourselves entirely to him" (chapter LXXIII, Section 13-al-Muzammil). Quran's every word and sentence are laws of nature for every human being (muslims and non- muslims). These laws are operating for the whole Universe. There are many planets made up of different materials but fundamentals of law as described in Qurân are applicable to all these. Although its application may depend on the nature and environment of the Universe, which are made of different materials. This message has been quoted in Holy Quran, many times. "There is no change in following God's commandments."
Why should we do Murâqabah?
It is certain that Angles were created before Adam (PBUH). But Adam (PBUH) was given the Khalifat by God on the Universe. We, as humans have inherited this Khalifat and Leadership from Adam (PBUH). God gave Isim-I-Allah's knowledge to Adam (PBUH). As God's Noorani Light was transmitted into Adam (PBUH), then it turned into soul (Rooh). Noorani Light functions as a source of energy in Adam (Adam (PBUH) and this energy is utilized to excel our skills and abilities in physical contributions of Life. All the Isim-I-Allah's knowledge has been inherited in our Rooh (soul). In this world our consciousness develops the skills, abilities, knowledge through our Soul, to explore and discover the creativity aspects of the whole Universe. Our Rooh (soul) is the source of all the energy and knowledge, to develop our skills in this world. As our soul, with the command of God, displays Isim-I-Allah (Allah's Virtues), then our conscious body is created.
Once a conscious body is created, this helps us to recognize ourselves as individuals. Allah has authorized humans as superiors over all the creations. This proves that humans are rulers for all the Universe. True rulers can be effective only if they can understand all their subjects.
Allah mentioned before, Adam is the master of all creations of the whole Universe and hence he knows all creations of the whole Universe and hence he knows all the knowledge regarding the whole Universe. For this world, as we are recognized with our conscious body, hence we have to transfer our subconscious knowledge into conscious knowledge so that we can use it with our intent. As a Doctor/physician qualified in medicine, the patient will benefit only when the Doctor practice their learnt knowledge of medicine. Similarly, the soul's abilities have to be practiced to benefit our conscious body, which displays the benefit to all the creations. Allah is the most merciful who has created the whole Universe and he nourishes/cares/looks after its creation. The soul participates in these conscious activities for the benefit of all creation, which is the aim and objective of Man's Khalafat and Nabiyat. How can we transfer these into consciousness? One of the ways of transferring this knowledge is through Murâqabah, which is our Prophet (PBUH) Sunnah, which was practiced by Prophet (PBUH) on Mount HIRA cave. Murâqabah strengthens to build upon the links of conscious and sub-conscious (mind). Sub-conscious is the mind of our soul. All the Allah's virtues and their knowledge is stored in the super-conscious which is in fact a Record of the Universe's knowledge.
What is Loh-i-Mahfooz?
Allah is Aleem, his knowledge is infinite. He has given knowledge of living Universe to Adam. Allah always had knowledge of the Universe. When God (Allah) wished that he should be recognized through his virtues then he created the Universe and individual conscious was created. God said "KUN" (which is command by Allah). Then the image of the Universe through his virtues of Aleem were displayed on the Loh-i-Mahfooz. In other words, Loh-i-Mahfooz is the Screen, where Allah/God's knowledge of the Universe is displayed. Human's super-conscious has a mirror image of Loh-I-Mahfooz and is the mirror image of whole Universe, hence it contains all the knowledge of every object/thing present in the Universe. When someone wants to recognize himself then he will see the image of himself in his super conscious. This helps him to understand the aim/objective of his creation and God/Allah's commands are to become evidently clear to him. To understand and utilize the written language of Loh-i-Mahfooz, it is essential to know about its terminology/language. As a mirror image of Loh-i-Mahfooz is present in our super-conscious, hence, it is important that we build up links with our super-conscious. To build up these links, we have to go through the process of Murâqabah.
Every materialistic thing/object of the world is an image of these things/object present in Loh-i-Mahfooz.
Loh-I-Mahfooz knowledge goes through many steps and processes before being imprinted in this world.
For example, it takes nine months for a child's development, before it is born. It starts its process from genes to chromosomes. Which forms sperm/egg. Once the egg is fertilized, it results in a zygote, which develops over a period of time to form an Embryo, resulting in a child fully developed and born in nine months. If we want to know the reality of a child, , we do have to see backwards, from a child, embryo, zygote, egg/sperm, chromosomes and genes. Similarly, to understand the world's conscious mind and to find its own identity and reality, then it has to move backwards from a materialistic self to an inner self. This helps to understand and recognize for the reason of our creation in this Universe.
To understand the creation and knowledge of the Universe, God has given four types of Power of Conscious:.
Superior-Super-Conscious-power
Super-Conscious-power
Sub-Conscious-power
Conscious-power
"Everything's origin is from God and would ultimately return towards God." In other words, the source of origin for everything is from God and when we try to find the ways to reach towards God, then we move from conscious power. All these conscious power helps us to recognize God's virtues.
Conscious Power
Is the knowledge of matter, which helps us to understand the world.
Sub-Conscious-Power
Is the knowledge of the Universe.
Super-Conscious Power.
Is the knowledge of the virtues of God.
Superior-Super-Conscious Power
Is the knowledge of God himself through the conscious awareness, we can recognize our inner self and would be able to know about other conscious powers.
As already mentioned, source and origin of everything is God and as we start recognizing ourselves, then we move towards recognizing God. Conscious mind is nothing except knowledge and knowledge is one of the virtues of God. God's virtues and reality is Light and Tajalli. Every conscious power is a stream of light and it is full of knowledge for all the things. For example, conscious power is the light which consist of knowledge of all the matter. Similarly, all the four conscious powers are four streams of light/Tajalli. Every Tajalli has a variety of knowledges within them, as written above. When Light of the Tajalli travels and reaches the earth it displays the knowledge. For example, when the projector is used to play a film, then a picture/image of all the characters are displayed on the screen. The whole earth/Universe is in fact a screen, where God's Tajalli and knowledge is being displayed.
Our sight after visualizing and encompassing these displays, reaches towards its source of energy. When conscious becomes familiar with Tajalli virtues, then it become evident recognize God's virtues and qualities.
The concept for a Murâqabah was already described in the earlier pages of this essay. Through the process of Murâqabah, we concentrate our thoughts on a central point. As the mind develops its concentration on the central point, then this centrality evolves around God's knowledge and then this central point radiates out God's knowledge with gradual and serious thought towards the centrality of this point and discloses inner knowledge. In other words thoughts from superior super conscious enters to super conscious power, then sub conscious power and then conscious power, resulting in awareness of the true concept of self, which in reality it is nothing but god alone. Through these processes, humans become aware of their own role as stage actors, who are performing their part of the play as described by God. It also helps to acknowledge that the whole Universe is full of God's light. Murâqabah helps to make direct contact with God.
During the process of Murâqabah, our thoughts are concentrated towards God and these thoughts start traveling deeply into central points and it keeps on increasing its depth and spread as our thoughts developed. Eventually, this central point, which is full of light covers our four types of conscious powers. In other works, light of our thoughts encircles all the four conscious powers and absorbs these conscious powers. When this stage of complete absorption of our conscious powers are achieved, it is the ultimate developmental stage of our conscious. Here thoughts and its light interact with Tajalli and as a result of it, the light of thought is absorbed in the light of Tajalli. Tajalli is in fact an image of God. As the light of thought completely merged within the light of Tajalli then a human's thought vanishes into the God's thought and the human becomes an effective medium of God's Will.
As darkness disappears in the sunlight, similar thoughts of the Universe disappear in the thoughts of God. Tafakkur of God is infinite, vanishes into infinite then only infinite is left and of course infinite is God and His Knowledge. The practice of Murâqabah encourages the Tafakkur of finite and this develops mind to concentrate on the knowledge of infinity. Universe is finite while God and His Knowledge is infinite. When Tafakkur of the Universe fulfills its objective then it enters into an unlimited state. This is the law of nature that everything eventually returns to its origins. Every contemplation has originated from unlimited and after performing displays of its knowledge in a limited state, it disappears back to its origin which is unlimited. As a result of Murâqabah, we learn about the concept and principles of Isim-i-Allah, which were given by God to all the humans.
Humans become superior to all other organisms of the Universe, because they could use and practice the conscious knowledge given to them by God. This enables humans to be the ruler (Khalifa) over all other creatures of the Universe. After practicing Murâqabah, people become aware of their inner self, its abilities and power. It also enables them to control and use its unlimited power. As long as we use these skills and processes with our determination, our conscious power can observe unseen knowledge.
Method of Murâqabah
We have already mentioned that Murâqabah is Sunnah of the Prophet (PBUH) worship done in Mount HIRA cave. To practice Murâqabah, we have to become familiar with, the way the Prophet (PBUH) used to worship in Mount HIRA's cave. Firstly, for Murâqabah, you need to be alone, especially in any corner/space of your home, where you could be on your own. It is the followings of the Prophet (PBUH), as he used to spend time away from the worldly affairs in Mount HIRA's cave. Secondly, the room should be dark (without light). The reason for this is that light activates our conscious and dark activates our subconscious. Light kept on activating our conscious continuously, resulting in our heads full of different ideas and our minds fail to learn anything. Alternatively, in the dark subconscious becomes activated and conscious activity is controlled. Hence the mind is ready to learn. The main purpose of sitting in Mount HIRA's cave was to away from external light, so that the activity of conscious is reduced.
Thirdly, before practicing Murâqabah, the ritual of Wudhu has to be performed. Advantage of Wudhu is that our mind becomes pure and Wudhu is an essential element of prayer. God has commanded to do Wudhu and cleaning before prayer. When we practice this ritual of Wudhu before communicating with God, then in addition with cleaning our body, clear thoughts in our mind becomes attractive enough to worship. Fourthly, Murâqabah should be performed at specific times. The best time of Murâqabah is before sleeping at night and Fajr (before) dawn , because at both of these times, each person is free from worldly affairs.
Murâqabah Lesson:
After Wudhu, sit down at a clean place.
The sitting position should be comfortable enough to remain in that position for a length of time.
Close the eyes and breathe slowly and patiently.
Recite 100 times YAA HAI, YAA QUAYUM
11 times third Kalma
100 times Daroud KHIZARI.
Imagine that you are sitting underneath the Heaven and God is looking at you, while Noorani light is falling over you. Also imagine and try to feel that God is seeing you very affectionately. Stay in this position for 15/20 minutes. Finish your Murâqabah with Du'â. Practice it every day.
This is known as Ehsan Murâqabah.
At the beginning, many different ideas comes into the mind because the brain could not control these ideas. But the best way to control these ideas are to let these ideas infiltrate into the mind, but do not pay any attention to it. Neither, reject these ideas, do not pay any importance to it, then these ideas will automatically pass away and with gradual practice, control over these will be achieved. This will undoubtedly result in bringing in a desired picture/ thought of anything in the mind. Thought is light, which is transferred from subconscious into conscious. This light contains information of unseen. Achievement of Tasavar means that light of unconscious containing information of imagination has been transferred into conscious. When this light has been transferred into conscious then conscious provides it with meaning. After practicing Murâqabah, abilities of conscious increases and it gradually becomes familiar with the unseen, because every information of unconscious is infect news of the unseen. God is also unseen. Everything which is above physical existence, infect is unseen. our physical senses could not find God. We can only find God through our faith.
Law of conscious, suggests that it recognizes everything through its conscious. As God is far away from physical conscious, that is why human beings doubt unseen information. In other words, conscious interprets it wrongly. This results in lowering the value of faith and rejects faith or increase doubt, it causes and increases the frustration and unhappiness. Nature was aware of the conscious and hence has formulated rules/regulations for learning the Roohani (soul) knowledge.
For successful Roohani practices, there must be a teacher, who is familiar with the unseen world. This helps the student/follower to avoid many doubts and danger in their mind. It also helps him/her to grasp and receive the lights of faith in the heart through the knowledge of the teacher. Through Murâqabah, information from the unseen world is transferred into conscious mind. Every unseen information's original source is God and information is infect knowledge of the Universe, while the Universe is a creation of God. God has given human beings all the knowledge of the world. Our conscious is very limited to learn all the knowledge of the Universe, but God has commanded "That I (God) am more nearer to you, than your jugular vein". When we believe this commandment, that through the laws of prayers, our links with God is established and through the practice of Murâqabah, God's knowledge of the universe start transferring into our conscious. The question arises here, that if the source of al the knowledge is God, hen why can't we directly make contact with God. Then we do not need ma teacher. In a way, this is true, but the fact of the matter is everything is being carried out according to God's laws. All the laws and principles of God are known as Sunnah. In the Sunnah of God, there has been no change, from the first day of the Universe, nor will there be a change till the last day (day of Judgement). God's Sunnah is that a teacher is needed to learn the knowledge. Every student needs a mechanism and ways of learning the knowledge. His also true in our conscious world, where a child starts learning from home, then through teachers of different institutions i.e. mosque, school, colleges t etc.
Following God's Sunnah, all the Prophets (PBUH) were trained by God, but in this world God has communicated with the Prophets (PBUH) through Angel Gabriel. Physical conscious becomes a veil for Wahi and they recognized God through their physical conscious. Roohani teacher's third eye is always open and he/she can observe the unseen. He/she can also see through the hidden capabilities of their follower (Murîd): their will power activates the speed of learning (wish). With the increase of wish, in Murîd (follower), the value of Faith is achieved and he/she sees everything in a real context. Gradually, through a process, the Roohani teacher activates Murid's (follower) physical capabilities and when internal capabilities as a source of energy. Hence conscious becomes familiar with knowledge and human beings become full of Universal conscious. In everything of the Universe, God's different virtues are working. As our conscious starts understanding the way and capabilities of universal things, then it becomes clear that inside everything, God has provided a mind, which is functioning. When our brain (head) starts catching rays from other brains (head) then it becomes clear that everything has the same conscious. Thus, we start recognizing God through God's virtues. Before a film is displayed on the screen, it is evident that between the project and screen, it presents all pictures of the film in the beam light.
Similarly, Loh-i-Mahfooz is in fact a film of the Universe, Unseen is the beam of light, which contains all features and dimensions of the film. Earth is comparable to screen, where the universal film is being display. There is only one film, but many screens are present. Every earth of the Universe and every world is displaying the image of Loh-I-Mahfooz. Under the guidance of the teacher, Murîd (follower), observe the inside of the unseen Universe. The matter is changed according to the environment. In other words, the unseen or matter can be seen on the screen, although the real thing remains the same, but its knowledge or meanings have changed. Hence Murîd (follower) with the supervision of the teacher, travels in the unseen world and learns about the working of the inside light and their knowledge.
Shaikh Khawaja Shamsu-d-din Azeemi is the chief of Silsala Azeemia Pakistan
http://www.azeemia.org.pk This site is in Urdu language
Sent by Abdul Rehman Azeemi rehman_azeemi@yahoo.com
The Station of Murâqabah
 Murâqabah is knowing that Allâh is watching over us. Allâh, subhânahu wa ta‘âla, says, “And know that Allâh knows what is in your minds, so fear Him.” [2:235] “And Allâh is Ever a Watcher over all things.” [33:52] “And He is with you wherever you may be.” [57:4] There are many other similar verses stating the same concept. In the hadîth of Jibrîl, when he asked the Prophet about ihsân (goodness and excellence), the Prophet replied, “Ihsân is to worship Allâh as if you see Him, but since we do not see Him we should know that He sees us at all times.” (Bukhârî and Muslim) The meaning of this hadîth is the definition of murâqabah. Namely, the endurance of the servant’s knowledge and his conviction and certainty that Allâh is watching over his internal and external affairs. To have this knowledge and certainty at all times is called murâqabah. It is the fruit of the servant's knowledge that Allâh is his Watcher, Over-seeing him, Hearing his utterances, and Observing all of his deeds at all times. Al-Junaid said, “The one firm in murâqabah fears the waste of even a moment for other than his Lord.” Dhun-Nun said: “The sign of murâqabah is to favor what Allâh has sent down (of the revelation), to glorify what Allâh has glorified, and to despise what Allâh has despised.” Ibrahîm Al-Khawâs said: “Murâqabah is the sincerity of both the internal and external to Allâh.” It has been said that “The best that man may cling to on this road to Allâh is muhâsabah (reckoning of the self), murâqabah, and governing his conduct with knowledge.” The people of true knowledge have unanimously agreed that having murâqabah for Allâh in one’s hidden thoughts is a means for it to manifest in the deeds and the behavior externally. So, whoever has murâqabah for Allâh in secret and internally, Allâh will preserve him in his actions and behavior, both internally and externally. One of the finest definitions for murâqabah is the following: murâqabah of Allâh is being on the way to Him at all times with over-whelming glorification, inciting nearness and urging joy. The overwhelming glorification is to have the heart filled with glorification of Allâh. Such a state makes the servant unconcerned with glorifying others or paying attention to others beside Allâh. A servant should always have this state, especially when he is remembering Allâh. To be with Allâh provides one with intimacy and love. If these are not associated with glorification, they may take one outside of the limits of servitude. Any love that is not associated with glorification of the Beloved One is a reason to distance him away from the Beloved and lose His respect. The overwhelming glorification includes five components: walking towards Allâh, constantly walking towards Him, presence within the heart for Him, glorification of Him, and being overwhelmed by His glorification to be concerned with others. The inciting nearness is the closeness to Allâh that incites the servant to have these five components. This closeness makes him glorify Allâh in a manner that he pays no attention to himself or others. The closer the servant becomes to Allâh, the more he glorifies Him and the less mindful he will be for others. The urging joy is happiness and glorification. It is the delight one finds in this nearness. There is nothing in this world comparable in any way to the joy and happiness of the heart and the delight of the eye with Allâh and His closeness. This is one of the states in Paradise. A knowledgeable person said, “There are times when I would say that if the people of Paradise can be in a state like this, they are indeed living a good life.” This joy, no doubt, urges him to be constant in walking to Allâh and doing his best to seek Allâh’s Pleasure. If one didn't achieve this joy or even a portion of it, then one should doubt their faith and deeds. Faith has grace and sweetness. If one has not tasted it, then one should go back and achieve the true faith and its sweetness. The Prophet mentioned the sweetness of faith in many ahâdîth, including: “...tasted the taste of faith, those who take Allâh as their Lord, Islam as their religion and Muhammad as a Messenger.” (Muslim and Ahmad). He also said: “Whoever possesses the following three qualities attains the sweetness of faith: To have Allâh and His Messenger dearer to him than anything else, to love a person only for the sake of Allah, and to hate to return to kufr after Allâh has rescued him from it like he hates to be thrown into fire.” (Bukhârî & Muslim) I heard Shaykhul-Islâm Ibn Taymiyyah saying: “If you don’t find sweetness and joy in the deed you perform, then doubt its sincerity, for Allâh is Shakûr (Most Appreciative and Rewarding).” He meant that Allâh will certainly reward His servant for his deeds in this world as long as the servant is delighted and happy with his deeds. But if he doesn’t find the delight and the joy in his heart, then his deed is imperfect, defective. This imperfection and defectiveness is the reward of what the servant receives for his deeds. Deeds have consequences and effects that return to the servant that performed them, affecting his life and all of his affairs. Salâh, for example, prevents the servant from unlawful and evil deeds. It also refines his morals and brings him up in the best manner that Allâh loves. Siyâm strengthens his will and enlightens self-reproach and insight, so the person may see the straight path and become among the righteous. Such are all the good and righteous deeds, they have a reward that affords prosperity in all of man’s affairs. As a result, family life and the society become joyful and prosperous. The evil deeds have their consequences as well. Allâh said, “For those who have done good is best (reward).” [10:26] and “The evil was the end of those who did evil.” [30:10] The opposition in people is of three kinds. Only those that Allâh protects are free from these. The first kind is the opposition to His Names and Attributes by presenting false and unclear matters. These falsities are negated because of what Allâh and His Messenger have ascribed for Him. These people have ascribed to Allâh what He negated for Himself. By doing so, they became loyal to His enemies and enemies to His Allies. They changed the words from the correct status and have abandoned, as a result, a great part of what was sent to them. They are those that have divided their religion into differing sects with each group rejoicing in its belief. The only thing that protects from this is the pure submission to the wahî (Divine inspiration). When the heart submits to the wahî (revelation), it will witness its soundness, realize intellectually and in the light of fitrah (sound nature) that it is the truth. Such a submissive person submits by way of hearing, the mind, and the fitrah. This is the most perfect faith. The second type of person is the one who is in opposition to His Message and Command. These people can vary slightly and can be further categorized. Some may oppose with their opinions and analogies. They make lawful what Allâh has made unlawful, and make unlawful what Allâh has made lawful. They void what Allâh has made obligatory and make obligatory what Allâh has voided. Another type amongst these people are those that oppose the facts of faith and the Message with their visions, personal experiences, and false devilish inspirations. These compose a religion that Allâh has not allowed, invalidate the religion that Allâh sent to His Messenger, and oppose the facts of faith using the devil’s tricks. These people have religions to worship other than Allâh’s religion and place these before Allâh’s religion. Because of their analogies, opinions and personal experiences, the entire world could have been ruined and the pillars of the religion destroyed. But Allâh has preserved this religion and promised to protect those that will preserve and protect it from the plots of these plotters. Another group of those in opposition are those that oppose the Law of Allâh with their unjust rules. They put their rules before the rules of Allâh and His Messenger . Thus they suspend Allâh’s Law, justice and His Hudûd (legislated punishments). The third type of opposition is of those who oppose Allâh’s actions, decrees and ordinances. This opposition comes primarily from ignorant people. It has many forms, some are clear and some are not. This kind of opposition exists within many souls. If we were to contemplate our utterances, actions and desires, we would see this clearly. Most of us have some kind of opposition to Allâh’s decree and His portioning of livelihood. The ones that are free of this type of opposition are those that know Allâh with a true knowledge and accept Him with complete satisfaction. from “Madârij as-Sâlikeen” (“The Steps of the Followers”) |
Tafakkur: Reflection
Literally meaning thinking on a subject deeply, systematically and in detail, tafakkur (reflection) is the lamp of the heart, the food of the spirit, the spirit of knowledge and the soul and light of the Islamic way of life. Without reflection, the heart is darkened, the spirit becomes exasperated and Islam is lived at a superficial level devoid of meaning and profundity.
Reflection is such a light in the heart that good and evil, harm and benefit and beauty and ugliness can be discerned and distinguished from each other through it. Again, it is through reflection that the universe becomes a book to study and the verses of the Qur’an disclose their meaning and secrets more deeply.
Reflection is a vital step to take a lesson from what is going on around us and draw conclusions from it. It is also a golden key to open the door of experiences, a seed-bed where the trees of truth are planted and the pupil of the eye of the heart is opened. It is because of this that the greatest of mankind who is the foremost in reflection as in all other virtues, upon him be peace and blessings, declares: There is no act of worship as meritorious as reflection. So, reflect on the bounties of God and the works of His Power. But do not attempt to reflect on His Essence, for you will never be able to do that. By this declaration, in addition to pointing out the merit of reflection, the glory of mankind, upon him be peace and blessings, determines the limits of reflection and reminds us of the limits of our capacity.
In order to draw attention to the same point, the writer of al-Minhaj (‘The Way Traced’) writes:
Reflection on bounties is a condition of following this way,
While reflection on Divine Essence is a manifest sin.
It is both false and useless to doubt and think about Him,
and also means seeking to obtain something already obtained.
In fact, in its verse, ‘They reflect on the creation of the heavens and earth’ (3.191), the Qur’an presents to our views the book of the universe with its way of creation, the peculiarities of its letters and words, the harmony and coherence of its sentences, and its firmness as a whole. By drawing our attention to the universe and calling us to think about it, the Qur’an shows us one of the most beneficial forms of using the power of reflection.
To reflect on and study the revealed book of God, the holy Qur’an, and try to follow it in all our thoughts, conceptions and acts; to discover the Divine mysteries in the book of the universe and, through every new discovery which helps man to deepen and unfold in belief, to live a life full of spiritual pleasures along a way of light extending from belief o knowledge of God and therefrom to love of God; and then to progress to the Hereafter and God’s good pleasure and approval: this is the way to become a perfect, universal man.
One can use one’s faculty of reflection in every field of science. However, rational and experimental sciences can only be a first step or a means to reach the final target of reflection, which is knowledge of God, provided the mind of man has not been deformed and led astray by wrong conceptions and premises.
Studying existence as if a book and reflecting on it can give the desired results and provide ceaseless information and inspirations provided it is admitted that things with all their attributes are created by God. This is what is aimed at and should be done by those who attribute all things to God with utmost conviction and who have attained spiritual contentment through knowledge, love and remembrance of God.
Reflection should be based on and start with belief in God as the Originator of all things. Otherwise, although it can finally reach God if it finds Him at any stage of its ‘journeying,’ it will not be able to go further than conviction of God’s existence and Unity. Whereas reflection that is based on and starts with belief in God as the Creator and unique Administrator of all things, progresses and deepens without interruption with new discoveries and develops into further and further dimensions. That is, since such a reflective activity starts with God having the Names the First and the Outward and progresses toward Him as the Last and the Inward, it will progress uninterruptedly and not come to an end. Encouraging people to such a reflection, focused upon a determined aim, entails encouraging them also to learn and use the methods of the sciences that study the ways of manifestation of existence.
Since with all their elements and compounds, the heavens and earth are the property and kingdom of God, studying every incident, thing and quality in the book of existence also means studying the ways of the exalted Creator’s disposal of existence. The way of the one who can study and comprehend this book of existence accurately, and design his life accordingly, will be the way of guidance and righteousness, and his final station will be Paradise where he will drink of kawthar—the blessed water of Paradise. Contrary to the people of loss and perdition who wander in the pits of heedlessness and ingratitude to God Who is the true Owner of all the infinite variety of beauties and bounties in the world, those following the way to Paradise equipped with reflection recognize the True Giver of all bounties and obey Him in consciousness of what believing in Him means. They travel from gratitude to being provided with all kinds of bounties and from bounties to gratitude, in the footsteps of angels, the Prophets and the truthful and loyal, and do everything incumbent upon them so as to be able to thank God for His blessings. On the ‘vehicle’ of reflection and with the help of remembrance of God, they surmount all obstacles appearing on their way and, progressing from taking necessary measures (to attain their goal) to submission and from submission to committing all their affairs to the Power of God, they fly through the ‘heavens’ to their final destinations.
Source: http://www.fethullahgulen.org/tasawwuf/pg6.html
al-Muhâsabah: Self-Inventory
Excerpt from: "Time in the Life of a Muslim"
It is necessary for an individual to pause at the end of each day that has passed, in order to check himself and run through his achievements: What has he done in the course of the day? Why has he done it? What has he omitted? Why has he omitted it?
How excellent it would be if this self-criticism were to take place before one retired to bed.
This period of self-criticism and appraisal should certainly be counted among man's moments of progress; it is a moment when man impartially sits as a judge over himself and reviews his yearnings and inclinations, his instincts and motivations. It is a moment when the believer appoints, out of his conviction, a policeman to watch over himself, an investigator to probe him, and a judge to condemn or acquit him. In this way he progresses from the state of "the soul that incites to evil" to the state of "the self- reproaching soul" which reproaches its owner whenever he plunges into sin, or falls short of expectation.
In a hadith we quoted before it was said: "It behooves any sane person to have four periods of time" and one of the four periods is "a period in which he engages in self-criticism."
The Commander of the Faithful, 'Umar bin al-Khattab says: "Criticize and appraise yourselves before you are criticized and appraised on the Day of Judgment, and weigh out your deeds, before they are weighed out for you."
"On that Day will men proceed in groups, sorted out, to be shown their Deeds. Then shall anyone who has done an atom's weight of good, see it! And anyone who has done an atom's weight of evil, shall see it." (Qur'an 99:6-8)
`Umar himself, may Allah be pleased with him, used to whip his foot at night and say to himself: "Tell me, what have you done today?!"
Maimun bin Mahran, a famous companion of the Prophet, used to say: "A pious person scrupulously examines and appraises himself more than he would a tyrant ruler and a tight-fisted partner!"
Al-Hasan said: "A believer polices his own Self; he criticizes and appraises it for the sake of Allah. The Final Appraisal (Hisab) may turn out to be mild on some people simply because they were wont to appraise themselves in this life; and the Final Appraisal on the Day of Resurrection may turn out to be rigorous on a people who took this life with levity, and thought they would not be called to account".
Then he described how this self-criticism and appraisal operates in practice: "A fascinating thought (or idea) suddenly comes to the mind of a believer. He says to himself: 'By Allah this is fascinating, I need it! But no, never. Get lost! I am prohibited from executing you!'" (This is self-criticism and appraisal before the event).
And: "A believer may inadvertently do something. He would then turn to himself and say: 'What do you mean by this? By Allah, I cannot find an excuse for this. I shall never repeat it, insha'Allah!'" (This is self-criticism and appraisal after the event).
If a Believer fails to observe this brief period of soul-searching daily, then he should at least try to do so once every few days, or once a week. In this way, he draws up his life balance sheet, depicting to him his (spiritual) assets and liabilities.
A Believer should also have a longer period of this practice at the end of each month, and an even longer period at the end of the year, when he bids farewell to one year and prepares for and welcomes another.
This is the time to critically review the Past and plan for the Future. This is the (spiritual) equivalent of his final accounts for the year.
One blameworthy innovation initiated by the West and unfortunately imitated by some Muslims, is the annual birthday celebration, where people are invited to a party and served with delicious food and drink.
At times, people obsequiously yield to meaningless rituals and imitative practices for which Allah has sent down no authority. For example, they light a number of candles, each one representing a year in the lifetime of the celebrant. Having lit the candles, the celebrant then histrionically proceeds to blow them out. Gifts are presented and pleasantries exchanged on the occasion.
Rather than this blind, useless imitation, it is better for an intelligent and sensible person to seize this occasion, which marks the expiry of one year of his lifetime, to reconsider and reflect upon his life. At the end of every year, a careful trader applies the brakes in order to measure his performance over the past year, and establish his financial position at the end of it. He wants to know his profit or loss, and his assets and liabilities; i.e. his claims and the claims against him. An intelligent, sensible person ought to do likewise, in respect of his life. More than that, he should beseech Allah to bless his life, make his day better than yesterday, and his tomorrow better than today.
It is worthier for an intelligent and sensible person to call himself to account for one whole year of his life that has expired, in respect of which Allah, the Exalted, will question him. A year is not a short time. It is a period of twelve months; a month is on average thirty days; each day has twenty-four hours, each hour sixty minutes, and each minute sixty seconds. And every second should be counted as a blessing, a favor upon him from Allah and a trust from Allah in his hands.
It is worthier for this intelligent and sensible person to commiserate with himself over the turning of a page in the book of his life. Each day that passes is, as it were, a leaf that has withered and fallen from the tree of his life. May Allah have mercy on Al-Hasan al-Basri when he says: "O son of Adam! You are but a bundle of days. As each day passes away, a portion of you vanishes away!"
Abu 'Ali ad-Daqqaq used to chant the following lines:
Each day that passes, a portion of me it takes away,
On the heart, a bitter taste it leaves, and then glides away.
Another poet says:
Man rejoices as long as the nights continue to pass by,
Yet, he too, as they vanish gradually perishes away.
Yet another poet says:
We take delight in every day that we have lived,
Yet each day that passes is a portion (gone) of a lifetime.
This is the view that every intelligent and sensible person ought to take. However, intelligent and sensible people are few in this world.
COURTESY: Dr. Yusuf al-Qaradawi, "Time in the Life of a Muslim"
Source: http://sunnah.org/tasawwuf/muhasabah.htm
Muhâsabah (Self-criticism or Self-interrogation)
Literally meaning reckoning, settling the accounts and self-interrogation, Muhâsabah (self-criticism) is that a believer always reviews whatever he says and does every day or even every hour, good or bad, right or wrong. He also thanks God for the good he has done and tries to erase his sins and deviations by asking God to forgive him and he amends his errors and sins by repentance and remorse. Muhâsabah is the very important and serious attempt of a believer to assert himself in his loyalty to God.
It is recorded by the writer of Futuhat al-Makkiya (‘Makkan Conquests’) — Muhy al-Din ibn al-‘Arabi — that the righteous people of the early centuries of Islam used to either write down or commit to their memories whatever they did or said every day. Then they criticized themselves for any evil or sin in their words and deeds in order to protect themselves from the storms of vanity and whirls of self-pride, and they also asked for God’s forgiveness for that evil sin. They used to shelter in the quarantine of repentance against the viruses of errors and deviations, and prostrate in thankfulness to God for the meritorious deeds or words that the Almighty created through them.
Self-criticism may also be described as seeking and discovering one’s inwardness and spiritual depth and exerting the necessary spiritual and intellectual efforts to acquire true human values and develop the sentiments that encourage them. It is by means of such efforts that a man distinguishes between what is good and bad and what is beneficial or harmful to him throughout his life and maintains the uprightness of his heart.
It is through continuous self-criticism that a man is enabled to evaluate the present and prepare for the future. Again, it is through self-criticism that he can make up for past mistakes and be absolved in the sight of God, constantly realizing self-renewal in his inner world in order to achieve a steady relation with God. This is so because it depends on whether a man can live a spiritual life and is aware of what takes place in his inner world that he can preserve his celestial nature as a true human being and keep his inner senses and feelings active.
With respect to both his spiritual life and his everyday practical life, a Muslim cannot be indifferent to self-criticism. On the one hand, he tries to revive his ruined past with the breezes of hope and mercy blown by Divine calls such as Repent to God (24.31) and Turn to Your Lord repentant (39.54) which come from the worlds beyond and echo in his conscience. On the other, through the warnings, at once as frightening as thunderbolts and as exhilarating as mercy, contained in the verses such as O you who believe! Fear God and observe your duty to Him. And let every soul consider what it has prepared for the morrow (59.18), he comes to his senses and becomes alert (against committing new sins), being defended as if behind locked doors against all kinds of evils. Taking each moment of his life to be a time of germination in spring, he seeks ever-greater depth in spirit and heart with insight and consciousness arising from belief. Even if he is sometimes pulled down by the carnal dimension of his existence and falters, he is always on the alert, as is stated in the Divine declaration: Those who fear God and observe His commandments, when a passing stroke from Satan troubles them, they immediately remember (God), and lo! They are all aware (7.201).
Self-criticism is like a lamp in the heart of a believer and a warner and a well-wishing adviser in his conscience. Every believing man distinguishes through it between what is good and evil and what is beautiful and ugly and what is pleasing to God and what is displeasing to Him, and by the guidance of that well-wishing adviser, he surmounts all obstacles, however seemingly insurmountable, and reaches his destination.
Self-criticism attracts Divine mercy and favor, enabling one to go deeper in belief and servanthood, to succeed in practicing Islam, and to gain nearness to God and eternal happiness. It also prevents a believer from falling into despair that will ultimately lead him to rely in vanity on his own acts of worship to be saved from Divine punishment in the Hereafter. [Note: If a man falls into despair (of Divine mercy) concerning his eternal life because of his sins, he tries to find a way to relief from Divine punishment. He then remembers his past good acts and relies on them. However, this is an utterly inadequate way, as it is purely through Divine mercy that a man can be saved from God’s punishment and enter Paradise. Tr.] As self-criticism opens for man the door to spiritual peace and tranquility, it also causes him to fear God and His punishment in awe of Him. In the hearts of those who constantly criticize themselves and call themselves to account for their deeds is always echoed the Prophetic warning: If you knew what I know, you would laugh little but weep a lot. Self-criticism which gives rise to both peacefulness and fear in a man’s heart, continuously inspires in him the anxiety of those who live doubled up with the heavy responsibility they feel — the anxiety voiced as: If only I had been a tree cut into pieces. Self-criticism makes man always feel the distress and strain expressed in: The earth seemed constrained to them for all its vastness and their own souls strained to them (9.118). In every cell of their brains resounds: Whether you make known what is in your souls or hide it, God will bring you to account for it (2.284), and they groan in utterances like I wish my mother had not given birth to me!
While it is difficult for everyone to achieve self-criticism of such a degree, it is also difficult for one who does not do so [to be sure that he will be able] to live today better than yesterday and tomorrow better than today. Those who are crushed between the wheels of time, those whose every day is not better than the preceding one, cannot perform well their duties pertaining to the afterlife.
It shows the perfection of one’s belief that one constantly criticizes and reprimands oneself. Every soul who has planned his life to reach the horizon of perfect, universal man is conscious of his life and spends every moment of his life struggling with himself. He demands a password or visa from whatever occurs to his heart and mind. He controls himself against the temptations of Satan or the excitement of his temper and is extremely careful about whatever he will say or do. He frequently criticizes himself even for those of his acts seemingly most sensible and acceptable. When it is evening every day, he calls himself to account for what he has done through the day and when it is morning, he begins his day with a resolution not to commit a sin. He knits the ‘lace of his life’ with the ‘threads’ of self-criticism and self-accusation. [Meaning, he spends every moment of his life in self-criticism
So long as a man shows such a degree of loyalty and faithfulness to his Lord and spends his life in such a degree of humility, the doors of heaven are opened to him full-wide, and there comes to him the invitation: Come O faithful one, you have intimacy with Us. This is the station of intimacy; We have found you a faithful one. Every day he is honored with a new, heavenly journey in spirit. It is God Himself Who swears by such a purified soul in the verse: ‘Nay, I swear by the self-accusing soul!’ (75.2)
Source:
www.fethullahgulen.org
Murâqabah... Meditation in Islam
The relationship and attitude toward God is spelt out in the word 'Islâm' ... it has embodied within it, the complete technique of the highest form of worship as well as everyday living! Qur'ânic passages are self-explanatory in pointing out the way of worship by total effacement of the self in surrender and submission; to the exclusion of every other interest or entity; not only in prayer but in every aspect of life.
Sûrah al Baqarâh 2:19-20.
Lo! The religion before Allâh is surrender (Islâm)... if they surrender, then will they truly be rightly guided in prayer.
Sûrah 23: 77
O, Ye who believe, completely efface your selves in self-surrender when worshiping your Lord, and do good that happily you may prosper.
This excerpt is from the hadith about Islâm, Îmân & Ihsân:
'...Then Jibraîl (as) asked: Tell me about Ihsân (goodness/beauty). The Prophet Muhammad (saw) answered: 'It is that you worship Allah as if you see Him, and even though you do not see Him, you know that He sees you....'
This practice of visualization and being in the Presence of Allâh, in a meditative state as you offer your Salât, is a powerful experience to keep one's full awareness in prayer.
Meditation is soothing for the mind and soul. It is a good way to get in tune with oneself. While in Mecca Prophet Muhammad (saw) used to go to Mount Hira and sit in the cave where he pondered and meditated.
There are different ways to meditate, and you can try each one to see which suits you the best or alternate each one.
Prayer
The best known and most widely practiced example of meditation is prayer.
The best known and most widely practiced example of meditation is prayer.
Contemplate
Many people benefit from reading the Qur'ân silently or aloud, and taking a few moments to quietly reflect on the meaning that the words bring to mind. You may want to write your reflections in a journal.
VisualizeMany people benefit from reading the Qur'ân silently or aloud, and taking a few moments to quietly reflect on the meaning that the words bring to mind. You may want to write your reflections in a journal.
In this type of meditation you focus your attention on Allâh, weaving feelings of love and gratitude into your thoughts. You can also close your eyes and in your mind's eye gaze at the Asma al Husna as if written in air. You can choose a different one each day.
Sensate
Feel as if you are sitting in the Presence of Allâh, as if He is in front of you, you can feel His awesomeness, His grandeur, His grace and His love. Imagine He is watching you, you will want to hide from yourself as you become aware of how short we fall in our dedication and effacement in surrender, how full we are of our self and how little we think of Him as we go through our everyday living. (This does not imply imagining an image but focus on the awareness of His presence)
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There are two concepts or schools of meditation in Islam. One is that which is described in the Qur’ân and Sunnah, another is that which has been developed by the Sufis in later times (that is, after the first phase, considered the ideal phase of Islam).
The original concept of meditation is based on contemplation, called 'tafakkur' in the Qur’ân. That is, reflection upon the universe to gain food for thought. To put it differently, this is a form of intellectual development that emanates from a higher level, i.e. from God.
This intellectual process through the receiving of divine inspiration awakens and liberates the human mind, permitting man’s inner personality to develop and grow so that he may lead his life on a spiritual plane far above the mundane level.
The second form of meditation, the one developed by the Sufis, is largely based on mystical exercises. However, this method is controversial among Muslim scholars. One group of Ulama, Al-Ghazâlî, for instance, have accepted it, another group of Ulama, Ibn-Taimia, for instance, have rejected it as an innovation.
Maulana Wahiduddin Khan
http://www.alrisala.org/Articles/mysticism/meditation.htm
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Does Islam Permit Meditation?
A Muslim need not go to any Ashram for meditation if he knows how to perform Salât. Salât is a meditation of the highest order but most Muslims have forgotten it. They read Namâz or recite Namâz or even offer Namâz but they do not meditate in it though it is a pre-requisite. A Salât does not even start without the state of meditation. The Prophet (Pbuh) instructed a person in Salât to meditate upon the presence of God who is watching the devotee. A state of trance is reached when he really meditates upon it. Then comes the voice of The Word of God from the lips of the Imam. If he really started Salât with a state of meditation, the voice of the Imam seems to be coming from a spiritual source. The words of the Qur’ân (if he knows Arabic) work as suggestions in a trance and he gradually starts believing in the orders and teaching of those words. There are repetitions of Allâh u Akbar and the Tasbihât of Ruku' and Sajda etc. They all work wonders in a state of trance. They are autosuggestions. An individual Salât (Sunnah and Nafl) is based completely on autosuggestions where there is no outside voice but his own recitation works as autosuggestion. Remember what Qur’ân said about Zikr (Remembrance and not merely chanting)? "Beware! In remembrance of Allah do hearts find peace" (13:28) Salât, while offered properly and associated with meditation of Allah's presence and His watchfulness is the remembrance of the highest order and must provide peace. Qur’ân proclaims: "Recite what is sent of the Book by inspiration to thee and establish Regular Salât: for Salât restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do." (29:45)
Qur’ân announces that Salât will prevent you from shameful and unjust deeds. Please note that it is not said that a person offering Salât should restrain himself from committing shameful acts and unjust deeds. Salât will restrain the devotee from evil. On the other hand we observe people involved in shameful acts and unjust deeds though they may be regular Namazis for years! The claim of Qur’ân cannot be false. They in fact did not offer Salât in the prescribed manner. It is high time that camps of teaching Salât with meditation be organised. Alas all our books of Salât procedures, Salât taught to the children by elders in their homes and even Salât taught by Mullahs in Madrasah is comprised of recitation and postures only. There is no meditation and hence it is neither providing peace of mind nor restraining from unjust deeds.
http://www.islamicvoice.com/april.2000/dialogue.htm
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We can understand "Dhikr" simply as the repetition of particular names of "ALLAH" or as the recitation of some prayers.
In the second sense, "Dhikr" refers to remembering, mentioning and meditating.
In a superior dimension "Dhikr" is known as persisting, dwelling on a subject to the point of its full comprehension and meditating on it.
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Murâqabah (Self-Supervision)
Fethullah Gülen
Meaning watching, superintending, controlling and living in consciousness of being controlled, murâqabah has been defined by the sufis as setting one’s heart solely on God without attachment to anything other than Him and holding one’s carnal self back from all forbidden things and acts in the conviction that the Divine Knowledge encompasses all things, and living in accordance with Divine commandments. We can also interpret murâqabah as trying to observe whatever God wills and leading a life in utmost sincerity, in the consciousness of being always supervised by God Almighty. This is possible through conviction that the Almighty sees whatever man does, hears whatever he says, knows whatever he conceives of and occurs to him and records it whatever issues from man. In the verse, In whatever state you may be, and whichever part of the Qur’an you recite, and whatever deed you do, We are witnesses over you when you are deeply engrossed therein (10.61), the Qur’an reminds us of this.
If murâqabah means that the heart of man remains closed to all recollections displeasing to God and the thoughts and conceptions separating him from God and making him heedless to the fact that God always supervises him, and to the disagreeable considerations which affect man’s behavior, and that all the channels of the spirit open to receive the radiances coming from eternity are kept open to Divine gifts and favours if murâqabah has all these meanings, then we must keep closed what we must and keep open what we must. The first step to murâqabah is to accept as great what God has decreed as great and to consider as of no value what He has decreed as worthless and prefer His will and desires over our own. Thinking of the depth of God’s Mercy increases and strengthens man’s love of God and desire to worship Him, and considering fear and awe of Him causes the loss of appetite for sins and forces man to live a careful life. As for murâqabah, it leads man, like filtering some liquids to purify them, to discard all considerations and intentions occurring to his heart which damage worship. Murâqabah is an effort of man to be able to keep pure all his thoughts, considerations and intentions, even at the times when he is alone, in the consciousness that he is always supervised.
Murâqabah is one of the most important of the ways directly leading to God without needing a guide. It has the color of the great or major sainthood attained through succession to the Prophetic mission which is conveying the Divine Message to people, without following a spiritual order. The travelers on the path of murâqabah can turn to God at any time or place in awareness of their helplessness and destitution before God and be admitted to a ‘private meeting’ with God by the document of neediness. While they are watching nature, they feel God’s constant supervision of them and keep aloof from consideration of whatever is other than God; while they are hearing things, they keep deaf to all sounds and voices not related to Him; while they are talking about existence, they sing the praises of His Beauty and Grace and regard it as useless to mention something dissociated from Him. As a matter of fact, if the eyes do not remind one of His Seeing, the ears of His Hearing, and the tongue of His Speech, what will the use of these organs be other than as pieces of flesh? Jalal al-Din al-Rûmi says: ‘God Almighty described Himself as the All-Seeing in order to warn you against evils; He described Himself as the All-Hearing to admonish you not to say anything bad, and He described Himself as the All-Knowing to inform you that He knows you and therefore to exhort you to be alert to corrupt thoughts and considerations.’ Al-Rûmi regards self-supervision as a protecting screen from evil emotions, thoughts, passions and acts, and considers it as the safest way to be attentive to Divine rights.
The first step in self-supervision is submission to Divine Will and wishes in the conviction that He is present everywhere and is aware of all our thoughts, considerations and deeds. It is certainty of the fact that God is Watcher over all things (33.52).
The second step in self-supervision is that an initiate should turn to God with a heart at rest, and patiently anticipate the flow of Divine gifts and effulgences into his heart. Such turning to Him does not require the attachment to a guide and building a connection with him from or through the heart and regular recitation of God’s Names. However, if an initiate wishes to follow a guide and regularly recite God’s Names in accordance with rules of Shari‘a, it will certainly be much better. To the extent that an initiate, whether he be on the first or second step, can act according to the meaning of the Prophetic Tradition, Perfect goodness is that you worship as if seeing God. Even if you do not see Him, He certainly sees you, and that, always seeing himself as helpless, destitute and needy before God, he believes Him to be his sole point of reliance and source of help, he may be traveling safely on the path of self-supervision and therefore be regarded as secure against deviations.
In the souls of those who can follow the path of self-supervision to that extent, there will appear over time a faculty which we may call peace of heart, by means of which their conscience will always remain open to Divine gifts and receive radiances from the One of Unity.
One of the most important mechanisms of self-supervision is muhâsabah (self-criticism). By means of self-criticism which is man’s controlling himself and accusing himself of his sins and faults in awareness of the factors and impulses inciting him thereto, an initiate can find the truth in his heart and represent it in his conduct. In his spirit, the meaning and mystery of Glory be to Him Who sees me, knows my place and hears my speech, manifests itself, and he deeply feels that the Divine Knowledge and Will always keep him under control. Wherever he is and whatever he does, he pursues God’s good pleasure and tries to always act in accordance with His wishes.
Source:
http://www.fethullahgulen.org/tasawwuf/pg19.html
Contemplation: Muraqabah
Translated by Abu Rumaysah
Allah says,
"Who sees you when you stand up (for prayer), and your movements along with those who fall prostrate." (26:218-219)
"He is with you wheresoever you may be." (57:4)
"Truly nothing is hidden from Allah, in the earth or in the heavens." (3:5)
"Indeed your Lord is Ever-Watchful (over them)" (89:14)
"Allah knows the fraud of the eyes and all that the breasts conceal." (40:19)
The verses concerning this are many and well known.
There are two aspects to contemplation:
1.That you contemplate Allah, Azza wa Jall
2.That you know that Allah is watching you as He says, "and Allah is ever a Watcher (Raqeebaa) over all things."
As for your contemplating Allah then this is that you know that Allah, the Exalted, Knows your every saying, action, or belief, as He said, "and put your trust in the All-Mighty, the Most Merciful – Who sees you when you stand up (for prayer) and your movements along with those who fall prostrate." (26:216-218)
"Who sees you as you stand" meaning at night, when the person stands in a place in seclusion from others such that no one would see him, but Allah, Subhaanahu wa Ta’aalaa, sees Him even if he be in the darkest and most intense of darkness.
"And your movements along with those who prostrate" meaning: and you move along with all those who prostrate to Allah in this hour, for indeed Allah sees a person when he stands and prostrates. Standing and prostrating have been (specifically) mention because standing in prayer is better than prostration with respect to the remembrance of Allah, and prostration is better with respect to its appearance and condition.
As for the standing being better than the prostration with respect to remembrance then this is because the legislated remembrance in the state of standing is the recitation of the Qur'an and the Qur'an is the noblest of speech.
As for the prostration being better than the standing with respect to its appearance and condition then this is because the person in the state of prostration is closest to His Lord, Azza wa Jall, as is established from the Prophet (SAW) when he said:
"The closest a person is to His Lord is when he is in prostration." [Muslim]
This is why we have been commanded to increase our supplications while in prostration.
Also from your contemplating Allah is that you know that Allah hears everything single thing that you say as He said, "or do they think that We Hear not their secrets and private discourse? (Indeed We do) and Our Messengers are by them, to record." (43:80)
And along with this, that you know that every good or evil thing that you say, be it openly or secretly then it is written – for or against you. Allaah, the Blessed and Exalted says, "not a word does he utter, but there is a watcher by him ready (to record it)" (50:18)
Know this, and beware! Beware that their emit from your tongue a saying which will count against you on the Day of Judgement. Make sure that your tongue is continuously articulating the truth or that it remains silent as the Messenger of Allah (SAW) said, "whosoever believes in Allah and the Last Day then let him speak only good or remain silent." [Bukhaaree]
(Also from your contemplating Allah) is that you do so with regards to your secrets and what is in your heart. Look to what is in your heart! Associating partners with Allah, showing off, deviations, jealousy, hatred and dislike displayed towards the Muslims, love of the disbelievers and other such things that Allah is not Pleased with. Supervise and be attentive to your heart for Allah has said, "indeed We created man, and We know what his own self whispers to him." (50:16)
So contemplate Allah in these three places, in your actions, your saying and your heart so that your contemplation may be complete. This is why, when the Prophet (SAW) was asked about Ihsaan, he replied, "that you worship Allah as if you see Him, and if you do not see Him, then indeed He sees you."
Worship Allah as if you see Him and witness Him with the eye, and if you do not see Him then go to the next station below this: then indeed He sees you.
So the first station is to worship Him out of hope and desire. The next is to worship Him out of fear and awe this is why he said, "and if you do not see Him, then indeed He sees you."
So it is necessary for the person to contemplate His Lord and that he know that Allah is watching over you. Anything that you say or do or keep secret, Allah, Exalted is He, knows it. The author has mentioned a number of verses that prove this and began with the verse that we have already mentioned, "and put your trust in the All-Mighty, the Most Merciful – Who sees you when you stand up (for prayer) and your movements along with those who fall prostrate." (26:216-218)
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