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| The Station of Murâqabah Ibn Qayyim al-Jawziyyah 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] 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.” 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”) |
