The word murāqabah is derived from rā-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 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,[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 what murāqabah is understood to be today.[6] According to al-Qushayrī (d. 465 AH/1072 CE) and al-Jurjānī (d. 816 AH/1413 CE),[7]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.[8]
Decorum and etiquette
One of the sentiments of philosopher and theologian Al-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.
Inside a zāwiyah, a place where sufis would conduct their murāqabah sessions which was usually a private affair
The physical benefits of murāqabah are similar to standard meditation. Metaphysically speaking, the intended result of murāqabah is 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 in murāqabah one must be consistent for a lengthy period of time to experience the aforementioned benefits.[1]
^Al-Sayid al-Sharīf al-Jurjānī, ʾAli ibn Muḥammad (2012). Kitāb al-Taʾrīfāt (in Arabic) (3rd ed.). Beirut: Dār al-Nafāʾis. p. 293.
^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.
^Al-Nawawī, ʿAbū Zakriyā Yaḥyā ibn Shraf (2010). Riyāḍ al-Ṣāliḥīn (in Arabic). Abdullah al-Turkī. p. 294.
^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.
^al-Ghazālī, ʿAbū Ḥāmid (1993). ʾAzb, Muhammad (ed.). Bidāyah al-Hidāyah (in Arabic) (1st ed.). Cairo: Maktabah Madbūlī. pp. 63–64.
^Akhtar, Muhammad (2017). Reformation of Character. Union City: Nur Publications. pp. 32–33. ISBN978-0991482306.
^al-Ghazali, Abu Hamid (2004). Bidayah al-Hidayah (in Arabic) (1st ed.). Beirut: Dar al-Minhaj. pp. 233–240.
Further reading
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.
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