مراقبه یا درونپویی در اخلاق و عرفان اسلامی بخش مهمی از سیر و سلوک است که پس از توبه و مشارطه و پیش از محاسبه است. شیخ محمد بهاری دربارهٔ لفظ مراقبه میگوید: «مراقبه یعنی کشیک نفس را کشیدن که مبادا اعضا و جوارح را به خلاف وادارد و عمر عزیز را که هر آنی از آن بیش از تمام دنیا و ما فیها قیمت دارد، ضایع بگرداند.»
مراقبه کلمهای عربی است که از ماده رقبه به معنی گردن و ورودگرفته شدهاست و برای که «انسان به هنگام نظارت و مواظبت از چیزی گردن میکشد، و اوضاع را زیر نظر میگیرد، این واژه بر معنی نظارت و مواظبت و تحقیق و زیر نظر گرفتن چیزی، اطلاق شدهاست.»
پیوند به بیرون[ویرایش]
Muraqaba (مراقبة, an Arabic word meaning "to watch over", "to take care of", or "to keep an eye"), is the Sufi word for meditation. It implies that with meditation, a person watches over or takes care of his spiritual heart (or soul), and acquires knowledge about it, its surroundings, and its creator. This form of meditation is common amongst most Sufi orders and is a core concept for many tariqas.
Here are the maqamat (Arabic: مقامات stages) 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.
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.
(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.
(Arabic: ورود coming, beginning) When adraak (experience) becomes deep, it is exhibited as sight. The stage of warood 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
Kashaf' / Ilhaam
Kashaf, or Ilhaam (Arabic: كشف/الهام unveiling of arcane knowledge) 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.
(Arabic: شهود evidence) A person can get any information about any event/person at will. This stage is broadly categorized according to activation of the senses:
(Arabic: فتح opening, 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
(Arabic: فناء extinction, 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).
(Arabic: سيرٌ الى الله journey towards the God) The person starts his spiritual journey towards the ultimate reality of the universe, God. It is also called Safr-e-Urooji.
(Arabic: فناء في الله Extinction 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.
Sair min Allah
(Arabic: سير من الله journey 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.
(Arabic: بقاء بالله eternal 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[improper synthesis?] in Sahih Bukhari, which states that God said:
There is another verse from Qur'an that is used to explain this concept:
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:
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.
35 Lessons of the Naqshbandi Mujaddidi Order
The Naqshbandi Mujaddidi order has 35 lessons.