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Muraqabah

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The outside of azāwiyah,a place where Sufis would conduct theirmurāqabahsessions which was usually in a private section of amasjid

Murāqabah(Arabic:مراقبة,lit.:"to observe" ) is anIslamicmethodology,whose aim is to enter into atranscendentalunion withGod.[1]It is a tradition commonly found inṭarīqas(Sufiorders). According to tradition, it is said to have been the practice ofMuhammadduring his stay in theCave of Hirabefore he metJibreel.[2]

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Etymology and meaning[edit]

The wordmurāqabahis derived fromrā-qāf-bāʿ,[3]which means to guard and watch over with the expectation of noticing any change, unique qualities or abnormalities of a given thing.[4]

In ancient Arabic, the wordmurāqabahreferred 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,[which?]"the observer of the night is as vigilant as a fish in search of water".[5]

This etymology can be connected to the modern linguistical and technical meaning of whatmurāqabahis understood to be today.[6]According to al-Qushayrī (d. 465AH/1072 CE) and al-Jurjānī (d. 816 AH/1413 CE),[7]murāqabahis 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.[8]

Decorum and etiquette[edit]

One of the sentiments of philosopher and theologianAl-Ghāzālī(d. 505 AH/1111 CE) centers around God-consciousness; he stated that it is the obligation of the creation to be in constant awareness of its creator. 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”.[9]
  • 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).[10]
  • Continuous reflection on one's internal state and the world around them.
  • Standing up for the truth.[11]
Inside azāwiyah,a place where sufis would conduct theirmurāqabahsessions which was usually a private affair

The physical benefits ofmurāqabahare similar to standardmeditation.Metaphysically speaking, the intended result ofmurāqabahis to refrain from any actions displeasing to God,[12]and ultimately maintain one's mindfulness in a state that God is pleased by.[13]

To progress inmurāqabahone must be consistent for a lengthy period of time to experience the aforementioned benefits.[1]

See also[edit]

References[edit]

  1. ^abAshraf ʻAlī Thānvī (2010).A Sufi study of ḥadith.London: Turath Publishing. p. 41.ISBN9781906949044.OCLC809075744.
  2. ^"Sahih Al Bukhari, Hadith 3".Sunnah.
  3. ^Wehr, Hans.A Dictionary of Modern Written Arabic(PDF)(in German).
  4. ^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.ISBN964-9965-05-X.
  5. ^Muḥammad ʿibn Mukaram, ʿIbn al-Manẓūr (2010).Lisān al-ʾArab(in Arabic). Vol. 1. Beirut: Dār al-Ṣādir. pp. 424–428.
  6. ^"نضرة النعيم في مكارم أخلاق الرسول الكريم • الموقع الرسمي للمكتبة الشاملة".shamela.ws(in Arabic). Archived fromthe originalon 2018-11-14.Retrieved2018-11-14.
  7. ^Al-Sayid al-Sharīf al-Jurjānī, ʾAli ibn Muḥammad (2012).Kitāb al-Taʾrīfāt(in Arabic) (3rd ed.). Beirut: Dār al-Nafāʾis. p. 293.
  8. ^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.
  9. ^Al-Nawawī, ʿAbū Zakriyā Yaḥyā ibn Shraf (2010).Riyāḍ al-Ṣāliḥīn(in Arabic). Abdullah al-Turkī. p. 294.
  10. ^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.
  11. ^al-Ghazālī, ʿAbū Ḥāmid (1993). ʾAzb, Muhammad (ed.).Bidāyah al-Hidāyah(in Arabic) (1st ed.). Cairo: Maktabah Madbūlī. pp. 63–64.
  12. ^Akhtar, Muhammad (2017).Reformation of Character.Union City: Nur Publications. pp. 32–33.ISBN978-0991482306.
  13. ^al-Ghazali, Abu Hamid (2004).Bidayah al-Hidayah(in Arabic) (1st ed.). Beirut: Dar al-Minhaj. pp. 233–240.

Further reading[edit]

  • Akhtar, Muhammad (2017).Reformation of Character.Union City: Nur Publications.ISBN0991482301.
  • 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.ISBN9781933764061.OCLC 629700834.
  • Mim., Keller, Noah Ha.Sea without shore: a manual of the Sufi path.Beltsville, Md.ISBN9781590080665.OCLC 704907779.
  • Khwaja Shamsuddin Azeemi(2005)Muraqaba: The Art and Science of Sufi Meditation.Houston: Plato, 2005,ISBN0-9758875-4-8
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