Muraqabah

Murāqabah (Arabic: ‫مراقبة‬, lit.: "to observe") is Sufi meditation. Through murāqabah a person
watches over their (spiritual) heart and gains insight into the heart's relation with its creator and
its own surroundings. Murāqabah is a core concept in commonly found ṭarīqas (Arabic: "Sufi
orders"). The objective of murāqabah is to purge one's base characters and develop lofty
character in its place.[1]

The outside of a zāwiyah, a place where sufis would conduct their murāqabah sessions which was usually in a private
section of a masjid.

Etymology and Meaning

The word murāqabah is derived from the base of rā-qāf-bāʿ.[2] The base has the meaning of
guarding and watching over with the expectation of noticing any change, unique qualities or
abnormalities of a given thing.[3] The word is also on verb scale three, which gives a connotation
of exaggeration, overexertion, and partnership. This then implies that the one who is doing
murāqabah is diligent and hardworking with the expectation that someone else is also doing a
similar task.

In ancient Arabic, the word murāqabah referred to one who would watch the night sky. They
would scan the sky in hopes to see the first signs of early stars to begin their journey. Due to the
intense heat and difficult terrain of the Arabian Peninsula, the ability to recognize the
constellations and their seasonal divergences was a critical skill. In the classic poem, “the
observer of the night is as vigilant as a fish in search of water”.[4]

This etymology can be connected to the modern linguistical and technical meaning of what
murāqabah is understood to be today.[5] Murāqabah is seen to be of twin perspectives, both with
a connotation of persistence and exertion. According to al-Qushayrī (d.465/1072) and al-Jurjānī
(d.816/1413)[6] murāqabah is for one to be aware that their Lord is perpetually aware of His
subordinates. Not only is the person continuously in a state of mindfulness but they are also
cognizant that their Lord is aware as well, creating a reciprocal relation.[7]

Decorum and Etiquette

One of the most significant sentiments of the great philosopher and theologian Al-Ghāzālī
(d.505/1111) centers around God-consciousness; he propagates that it is the obligation of the
creation to be in constant awareness of its Creator. That is to constantly obey him. The Creator’s
eternal knowledge encompasses the ephemeral existence of mortals, from before their
conception to the ages after they have passed on. His Knowledge envelops the external, the
internal and the metaphysical. He is the Lord and Creator, Glorified Be He. Once one understands
this, they must follow a level of etiquette and protocol which are but not limited to:

Having humility (ar. tawāḍuʾ) and modesty (ar. ḥayāʿ)

Staying silent and only speaking when appropriate, as it is mentioned in the narration, “the one
who believes in Allah and the Last Day should only speak good or stay quiet”.[8]

Resolve to do the best that one can in every action.

Rush to do good deeds and avoiding sin.

To be content with what one must deal with daily (ar. al-raḍāʿ bi al-qaḍāʿ).[9]

Continuous reflection on one’s internal state and the world around them.

Standing up for the truth.[10]

Inside a zāwiyah, a place where sufis would conduct their murāqabah sessions which was usually a private affair.

The physical benefits of murāqabah is akin to the benefits of standard meditation.

Metaphysically speaking, the intended result of murāqabah is to refrain from any actions
contrary to What is obligatory.[11] and ultimately maintain one’s mindfulness in a state that one’s
Lord finds them (in state of mindfulness) where He is pleased with them and not one where He
is displeased with them.[12]

To continue to progress in murāqabah one must be consistent for a lengthy period of time to
experience the aforementioned benefits. Although it may prove difficult in the beginning, one
may always regain their state of mindfulness after recognizing a change from their initial state.[1]

Stages

Here are the Maqāmāt (Arabic: ‫ مقامات‬stages) in which Sufis have broadly categorised their
journey of ascension. The categorization is an arbitrary one, and each level is generally further
divided into several sublevels. During the process of enlightenment, some stages can merge or
overlap each other.

Fanāʾ Fī al-Shaykh - Become One or Annihilated in or with the Master, Guru, Teacher or Murshid

Fanāʾ Fī al-Rasūl - Become One and Annihilated in or with Muhammad

Fanāʾ Fī al-Qurʾān- Become One and Annihilated with or in Quran and its commandments.

Fanāʾ Fī ʾilāh - Become One and Annihilated in or with God.

Somnolence

This is the starting level of meditation. A person who starts meditation often enters a somnolent
or sleep state (ghanood ‫)غنود‬. With the passage of time, the person goes into a state between
sleep and wakefulness. The person can remember seeing something but not specifically what it
is. This topic is well known and practiced among scholars of dream interpretation.

ʾIdrāk

(Arabic: ‫ إدراك‬- cognition) With continuous practice of meditation, the sleepiness from meditation
decreases. When the conscious mind is not suppressed by sleep and is able to focus, the person
can receive the spiritual knowledge from his subconscious mind. At this stage, the person is
unable to see or hear anything but is able to experience or perceive it.

Wurūd

(Arabic: ‫ ورود‬coming, beginning) When Idrāk (experience) becomes deep, it is exhibited as sight.
The stage of Wurūd starts when mental concentration is sustained and somnolence is at its
minimum. As soon as the mind is focused, the spiritual eye is activated. The conscious mind is
not used to see through the spiritual eye so concentration comes and goes. Gradually, the mind
gets used to this kind of visions, and the mental focus is sustained. With practice, the
visions/experience becomes so deep that the person starts considering himself a part of the
experience rather than considering himself an observer.

Gnosis of the universe

Kashf / ʾilhām

Kashf or ʾilhām (Arabic: ‫الهام‬/‫ كشف‬unveiling of arcane knowledge or intuition) is the stage of
starting to get information that most other people are unable to observe. In the beginning, this
occurs suddenly, without personal control. With practice, the mind gets so energized that it can
get this knowledge by will.

Shuhūd

(Arabic: ‫ شهود‬evidence) A person can get any information about any event/person at will. This
stage is broadly categorized according to activation of the senses:

1. The person can see things anywhere in the universe

2. The person can hear things anywhere in the universe

3. The person can smell things anywhere in the universe

4. The person can touch things anywhere in the universe.

5. These are all spiritual senses, known as Ḥawās al-Bāṭin (senses of the innermost).

Fatḥ

(Arabic: ‫ فتح‬opening, victory) Closing eyes is no longer necessary for meditation. The person is
freed from both space and time and can see/hear/taste/touch anything present anywhere in
time and space.

Gnosis of Allah

Fanāʾ

(Arabic: ‫ فناء‬extinction, annihilation) Through a series of stages (maqamat) and subjective

experiences (ahwal), this process of absorbation develops until complete annihilation of the self
(fana) takes place, and the person becomes al-insanul-kamil, the "perfect man". It is the
disintegration of a person's narrow self-concept, social self and limited intellect (feeling like a
drop of water aware of being part of the ocean). The stage is also called Fana fit tawheed
("extinction with the unity"), and Fana fil Haq (Extinction in the reality).

Sair illallah

(Arabic: ‫ سيٌر الى اهلل‬journey towards the God) The person starts his spiritual journey towards the
ultimate reality of the universe, God. It is also called Safr-e-Urooji.

Fana fillah

(Arabic: ‫ فناء في اهلل‬Extinction of the self in God) One of the important phases of mystical
experience is attained by the grace of God by a traveller on the mystical path. Now, the person
becomes extinct in the will of God. It is important to mention that this is not incarnation or union.
Most Sufis passing through this experience have preferred to live in the greatest depth of
silence, which transcends all forms and sounds and to enjoy their union with the beloved.

The highest stage of fana is reached when even the consciousness of having attained fana
disappears. This is what the Sufis call "the passing-away of passing-away" (fana al-fana). The
mystic is now wrapped in contemplation of the divine essence (Nicholson, The Mystics of
Islam, p. 60).

Since it is a state of complete annihilation of carnal self, absorbation or intoxication in God,

the pilgrim is unable to participate in worldly affairs, and he is made to pass into another state
known as Fana-al-Fana (forgetfulness of annihilation). It is a sort of oblivion of
unconsciousness. Since two negatives make one positive, the pilgrim at this stage regains the
individuality he had when he started the journey. The only difference is that in the beginning,
he was self-conscious, but after having reposed in the Divine Being, he regains that sort of
individuality that is God-consciousness or absorbation in God. This state is known as Baqa-bi-
Allah: living or subsisting with God (Alhaj W.B.S. Rabbani, Gems of Sufi Gnosticism).
Sair min Allah

(Arabic: ‫ سير من اهلل‬journey from the God) Here the person comes back to his existence. It is also
called Safr-e-Nuzooli.

No one can subsist with God, and to believe as such is shirk. What really happens is the person's
awareness of God increases so much so that he forgets his own self and is totally lost in his
magnificence.

Baqaa billah
(Arabic: ‫ بقاء باهلل‬eternal life in God The Creator) This is the state in which man comes back to his
existence and God appoints him to guide the humans. The individual is part of the world but
unconcerned about rewards or position in the world. The doctrine is further explained in Sahih
Bukhari, which states that God said:

And the most beloved things with which My slave comes nearer to Me, is what I have enjoined
upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or
doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing
with which he hears, and his sense of sight with which he sees, and his hand with which he grips,
and his leg with which he walks.[13]

There is another verse from Qur'an that is used to explain this concept:

We are nearer to him than his jugular vein.(50:16)

When Sufis have come out of the Fana fillah state and enter Baqa billah, many of them have
produced works of unsurpassed glory, especially in the fields of philosophy, literature and music.
Such works have crowned the culture of the entire Islamic world and inspired Sufis and non-
Sufis for generations. As the great Persian Sufi poet, Hafez of Shiraz, fondly remembered as the
"tongue of the unseen", said centuries ago: "He whose heart is alive with love, never dies". The
Qur'an says:

"Lo, indeed, the friends of God have no fear, nor are they grieved" (10:62).

Types

There are many different kinds of muraqaba practiced in various Sufi schools in different parts of
the world. Here is a list of the most common ones.

Beginning muraqabas
1. Muraqaba of light
These are usually used for beginners, or for cure of various diseases.
Violet

Indigo

Blue

Turquoise
 Green

Yellow

Orange

Pink

Red

2. Ihsan

3. Nūr (invisible light)

4. Haatif-e-Ghabi (unhearable sound of the cosmos)

5. Names of God: getting acquaintance with attributes of God

6. Allah (Proper name of God): the final level of Muraqaba of names of God.

Middle muraqabas
1. Maot (Arabic: ‫ موت‬Death): getting acquaintance with life after death

2. Qalb (Arabic: ‫ قلب‬Heart): getting acquaintance with the spiritual heart

3. Wahdat (Arabic: ‫ وحده‬Unity): getting acquaintance with the reason behind cosmic unity,
God's will

4. La (Arabic: ‫ ال‬Nothingness): getting acquaintance the non-material universe

Adam (Pre-existence), the next level of Muraqaba of Nothingness.

5. Fana (Arabic: ‫ فناء‬Annihilation): the annihilation of self, getting acquaintance with the alpha
and omega of universe.

Higher muraqabas
1. Tasawwur-e-Sheikh (Arabic: ‫ تصور الشيخ‬Focusing mind on master): to facilitate the transfer of
spiritual knowledge from master to student.

2. Tasawwur-e-Rasool (Arabic: ‫ تصور الرسول‬Focusing mind on prophet): to facilitate the transfer

of Faiz (arcane spiritual knowledge) from prophet to student. This focusing of mind is done
on Muhammad.

3. Tasawwur-e-zat-e-Ilaahi (Arabic: ‫ تصور الذات اإلالهي‬Focusing Mind on God): the student

experiences the Tajalli-e-Zaat of God.

4. Muraqba of Martaba-e-Ihsan (Arabic:‫ مرتبہ احسان‬Focusing Mind on the perfection of Faith):

Mohammad said, "You should offer Salat as if you are watching Allah. If you cannot do that,
 then offer Salat as if Allah is watching you. These are two kinds of Muraqba of Murtaba-e-
Ihsan".

35 Lessons of the Naqshbandi Mujaddidi Order

The Naqshbandi Mujaddidi order has 35 lessons. They are all related to getting closer to Allah
and receiving faiz and nur.

See also

Nafs

Tazkiah

References

1. Ashraf ʻAlī Thānvī (2010). A Sufi study of ḥadith. London: Turath Publishing. p. 41. ISBN 9781906949044.
OCLC 809075744 (https://www.worldcat.org/oclc/809075744) .

2. Wehr, Hans. A Dictionary of Modern Written Arabic (https://archive.org/details/Dict_Wehr.pdf) (PDF) (in

German).

3. al-Muṣṭafawī, Ḥasan (1995). Al-Taḥqīq fī Kalimāt al-Qurʾān al-Karīm (in Arabic). Vol. 4 (1st ed.). Tehran:
Wizārah al-Thiqāfah wa al-ʿirshād al-ʿislāmī. pp. 200–204. ISBN 964-9965-05-X.

4. Muḥammad ʿibn Mukaram, ʿIbn al-Manẓūr (2010). Lisān al-ʾArab (https://archive.org/details/waq10576)

(in Arabic). Vol. 1. Beirut: Dār al-Ṣādir. pp. 424–428.

5. "‫( "نضرة النعيم في مكارم أخالق الرسول الكريم • الموقع الرسمي للمكتبة الشاملة‬https://web.archive.org/web/20181114
224552/http://shamela.ws/browse.php/book-22798/page-4082) . shamela.ws (in Arabic). Archived
from the original (http://shamela.ws/browse.php/book-22798/page-4082) on 2018-11-14. Retrieved
2018-11-14.

6. Al-Sayid al-Sharīf al-Jurjānī, ʾAli ibn Muḥammad (2012). Kitāb al-Taʾrīfāt (in Arabic) (3rd ed.). Beirut: Dār al-
Nafāʾis. p. 293.

7. al-Qushayrī, ʿAbd al-karīm ibn Hawāzin (2014). Badyūwī, Yūsuf ʾAli (ed.). Al-Risālah al-Qushayrīyah (in
Arabic) (1st ed.). Beirut: Dār al-Yamamah. pp. 293–297.

8. Al-Nawawī, ʿAbū Zakriyā Yaḥyā ibn Shraf (2010). Riyāḍ al-Ṣāliḥīn (https://archive.org/details/waq107340/
page/n2) (in Arabic). Abdullah al-Turkī. p. 294.

9. al-Qushayrī, ʿAbd al-karīm ibn Hawāzin (2014). Badyūwī, Yūsuf ʾAli (ed.). Al-Risālah al-Qushayrīyah (in
Arabic) (1st ed.). Beirut: Dār al-Yamamah. pp. 298–303.
10. al-Ghazālī, ʿAbū Ḥāmid (1993). ʾAzb, Muhammad (ed.). Bidāyah al-Hidāyah (in Arabic) (1st ed.). Cairo:
Maktabah Madbūlī. pp. 63–64.

11. Akhtar, Muhammad (2017). Reformation of Character. Union City: Nur Publications. pp. 32–33. ISBN 978-
0991482306.

12. al-Ghazali, Abu Hamid (2004). Bidayah al-Hidayah (https://archive.org/details/4578277924190080299

0) (in Arabic) (1st ed.). Beirut: Dar al-Minhaj. pp. 233–240.

13. "Cmje" (https://web.archive.org/web/20051218103202/http://www.usc.edu/dept/MSA/fundamentals/ha

dithsunnah/bukhari/076.sbt.html#008.076.509) . usc.edu. Archived from the original (http://www.usc.e
du/dept/MSA/fundamentals/hadithsunnah/bukhari/076.sbt.html#008.076.509) on 2005-12-18.
Retrieved 2005-11-17.

Further reading

Akhtar, Muhammad (2017). Reformation of Character. Union City: Nur Publications.

ISBN 0991482301.

1058-1111., Ghazzālī, (2010). The beginning of guidance: the Imam and proof of Islam,
complete Arabic text with facing English translation. Al-ʻAllāf, Mashhad., Ibn Yusuf, Abdur-
Rahman, 1974- (2nd rev. ed.). London: White Thread Press. ISBN 9781933764061. OCLC
629700834.

Mim., Keller, Noah Ha. Sea without shore : a manual of the Sufi path. Beltsville, Md.
ISBN 9781590080665. OCLC 704907779.

Khwaja Shamsuddin Azeemi (2005) Muraqaba: The Art and Science of Sufi Meditation.
Houston: Plato, 2005, ISBN 0-9758875-4-8

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