Muraqbah and Tafakkur (Meditation and Concentration)

Muraqbah is and Arabic word which means to guard or protect. In Sufism Muraqbah means to protect the heart  from everything other than Allah. Conventionally, muraqbah is to focus on a single point and for a seeker of Allah that point of focus is Allah Himself.

Allah says in the Holy Quran:

اَوَ لَمۡ یَتَفَکَّرُوۡا فِیۡۤ اَنۡفُسِہِمۡ ۟ مَا خَلَقَ اللّٰہُ السَّمٰوٰتِ وَ الۡاَرۡضَ وَ مَا بَیۡنَہُمَاۤ اِلَّا بِالۡحَقِّ وَ اَجَلٍ مُّسَمًّی ؕ وَ اِنَّ کَثِیۡرًا مِّنَ النَّاسِ بِلِقَآیِٔ رَبِّہِمۡ لَکٰفِرُوۡنَ ﴿۸﴾

Meaning: Have they not meditated within themselves that Allah has not created the heavens and the earth and whatever is between the two except with truth and for a fixed time? And surely, most of the people do not believe in the meeting with their Lord (the vision of Allah). (Ar-Rum 8)

In this verse, Allah has invited man to do muraqbah  within himself and ponder over the heavens and the earth. As well as whatever is in them and also upon His all creation. As Truth created everything but for a certain time.

It is the saying of the Holy Prophet:

تَفَکَّرُوۡا فِیۡ اٰیٰتِہٖ وَلَا تَفَکَّرُ وۡا فِیۡ ذَاتِہٖ ۔

Meaning: Reflect upon the signs of Allah but do not ponder over His Essence.

تَفَکَّرُ السَّاعَۃِ خیۡرٌ مِّنۡ عِبَادَۃِ الثَّقَلَیۡنِ ۔

Meaning: Tafakkur of a moment is better than the worship of both the worlds.

اَلذِّ کۡرُ بِلَا فِکۡرِ کَصَوۡتِ الۡکَلۡبِ ۔

Meaning: To invoke (verbally) without tafakkur is like the barking of a dog.

Importance

To learn or to understand the reality of something, we think over it and a kind of curiosity arises in our minds. Like, why does it exist and what is its use? If we do tafakkur upon the reality of a minor thing, we can find its great importance but if a very important thing is not considered, even that becomes trivial and insignificant. By pondering over the reality of a thing we can have deeper knowledge about its attributes. The more we do tafakkur upon the reality and importance of a particular thing, the more we come to know about its qualities and significance.

All the material and scientific development of today’s world form their bases on and thinking about the importance of different things and their uses. When a scientist thinks and do tafakkur upon different aspects of a problem, only then he can find a solution, or when he reflects on the significance of a thing, only then he brings out its qualities and makes it useful for mankind. Same is the case with every invention and discovery. As it is because of contemplation (tasawur) and concentration (tafakkur) of certain scientist, thinker or philosopher. Thus, the whole development of the world is by virtue of tafakkur and muraqbah.

Importance in Faqr

Similarly, progressing in the way of Faqr which is the way to Allah, demands tafakkur and muraqbah of the seeker upon every aspect of nature, religion, physical and spiritual signs of Allah, reality of the soul, its relation with Allah, so on and so forth. Only by muraqbah he can come to know about the will of Allah and the ways to please Him and find His proximity.

Allama Iqbal’s beautiful verses

Allama Iqbal says:

1۔  فقرِ  قراں  اختلاطِ  ذکر  و  فِکر

فِکر   را  کامل  ندید یم  جز   ذکر

2۔   ذکر؟ ذوق و شوق را دادن  ادب

کارِ جان  است  ایں  نہ کارِ کام ولب

3۔  خیزد از وے شعلہ ہا ئے سینہ سوز

با  مزاج    تو     نمی    سازد     ہنوز

The explanation of verses

(1) Faqr of the Quran is the mutual blend of invocation (dhikr / zikr) and reflection. Therefore I never found invocation accomplished without reflection.

Reflection means to do tafakkur  within oneself and to recognize one’s soul. Whereas the invocation means the remembrance of Ism-e-Allah Zaat. When the seeker is attributed with both, he becomes the possessor of Faqr.

(2) What is invocation? It means to teach your passions and eagerness the ways and manners of Divine love and presence before Allah. Important to realize is that it is the job of the soul rather than that of throat and lips.

According to Allama Iqbal, invocation is not which is performed verbally by tongue and lips. Instead it is done by the soul and is the invocation of the Ism-e-Allah Zaat.

(3) By the invocation, the flame of Divine love is lit in the inner being which enlivens the soul. The fire of love, rising from the invocation of Allah, consumes everything other than Allah but you are not yet capable of such invocation. (Javid Nama)

Sayings of Sultan Mohammad Asghar Ali

Sultan Mohammad Asghar Ali stated:

Muraqbah and tafakkur mean to ponder over something to have its knowledge and understanding. The entire material and scientific progress where this world stands today is the result of reflection (tafakkur) of scientists upon the material things. This reflection is the base of every invention and discovery. Similarly, Allah invites man to do muraqbah  within himself. He says

اَوَلَمْ یَتَفَکَّرُوْا فِیْ اَنْفُسِھِمْ

Meaning: Have they not meditated within themselves.

When a person does muraqbah within himself, he finds the secret mentioned in this Qudsi Hadith:

اَلْاِنْسَانُ سِرِّیْ وَ اَنَا سِرُّہٗ

Meaning: Man is My secret and I am his.

When a person becomes aware of this secret, Allah makes him His confidant. That is why, the Mystics always teach to drown into one’s inward, to peep within the closet of one’s body and to enter one’s inner.

Remember! Muraqbah is also a kind tafakkur. The initial stage of muraqbah is to do tafakkur on Ism-e-Allah Zaat with single minded calmness and closed eyes while the final muraqbah of the Mystics is viewing everything with open eyes. As it is said by Bayazid Bastami:

“I have been talking to Allah for forty years, people have been misunderstanding that I am talking to them.” (Sultan-ul-Faqr VI Sultan Mohammad Asghar Ali-Life and Teachings)

An important note

Sultan Bahoo used many terms for reflection in his writings but all these terms actually refer to muraqbah and tafakkur.

DIFFERENCE BETWEEN MURAQBAH AND TAFAKKUR

Muraqbah  is a form of tafakkur. The only difference between the two is that the former requires seclusion, closed eyes and to be attentive to a single point in the inner. When tafakkur matures in this way, the secret upon which the seeker is doing tafakkur unfolds by the Divinity. Although, seclusion or closed eyes are not required for tafakkur. The seeker is pondering over a single point every moment whether in solitude or in crowd or doing the worldly chores.

Allah Almighty gradually reveals upon him the hidden secrets of that matter. In this way, he views everything with his open eyes and gets aware of the Divine secrets. This level is superior to the closed eye muraqbah. It can also be stated as; tafakkur is the initial whereas muraqbah  is the extreme stage. Muraqbah  is in fact the tafakkur through which a person gains the knowledge of his soul. After gaining this knowledge, he finds the reality of his soul.

Faqr progresses through tafakkur. Only by tafakkur, the secrets of this path are gradually disclosed, that is why the seeker of Allah always remains occupied in tafakkur and every moment he reaches a new way station of closeness to Allah through reflection upon his spiritual self.

Muraqbah with closed eyes in seclusion

In muraqbah  the state of absorption is apparently similar to that of a dream. Though during a dream there is no vigilance on one’s self but in muraqbah  one remains vigilant and conscious. Therefore, muraqbah  is more powerful and far more dominant than dream.

Actually muraqbah  is the vigilant tafakkur with all the powers of mind i.e. thinking, imagining and examining, through which the seeker carefully keeps check over himself. During his muraqbah  the seeker observes how Allah manifests both in the cosmos and within himself.

Muraqbah  is the name of a special spiritual state under which the inner of man is guarded. The purpose of every muraqbah  is to keep check that anything other than Allah might not find room in the seeker’s inward. Through muraqbah  , the seeker gets rid of all the sensual and evil thoughts which may distract him from his way to the vision and closeness of Allah. It is that special source which takes the seeker to Allah saving him from being depraved. Such a muraqbah is called observation of Divinity.

Condition of muraqbah in words of Sultan Bahoo

Sultan Bahoo expressed:

Although, the states of dream and muraqbah  are almost similar but muraqbah  is stronger and overpowering. A person comes out of the state of dreaming on a loud voice (or sound) but the one immersed in the state of muraqbah  is so much engrossed in observing the light of Oneness of the Divine Essence that if someone beheads him, he will not even realize it. Hence, it is clear that muraqbah  is like death. In the state of deep death like muraqbah  , the seeker gets answer to all his questions spiritually (from the Divine court) while staying vigilant. (Shams-ul-Arifeen)

Real muraqbah in words of Sultan Bahoo

Real muraqbah  grants gnosis of Allah and takes the seeker to the level of a Mystic blessing him with the Divine light. He becomes a friend of Allah and then Allah is pleased with him and he is pleased with Allah according to the verse:

رَضِیَ اللّٰہُ  عَنۡہُمۡ وَ رَضُوۡا عَنۡہُ ؕ 

Meaning: Allah is pleased with them and they are pleased with Him. (Al-Baiyyinah 8)

Allah says to him:

ارۡجِعِیۡۤ  اِلٰی  رَبِّکِ رَاضِیَۃً  مَّرۡضِیَّۃً ﴿ۚ۲۸﴾ فَادۡخُلِیۡ  فِیۡ عِبٰدِیۡ ﴿ۙ۲۹﴾ وَ ادۡخُلِیۡ جَنَّتِیۡ ﴿٪۳۰﴾

Meaning: Return to your Lord in such a state that He is pleased with you and you are pleased with Him. (He will say to you) So, join My (perfect) servants. And enter the paradise (of My nearness and vision). (Al-Fajr 28-30)

Muraqbah  acquaints the seeker with the Divine secret. The proficient of muraqbah  remains in dreaming state while awakening and remains vigilant while sleeping. He beholds nothing except Allah in his muraqbah  . Such high leveled muraqbah  is conferred only upon the true lovers of Allah who wish nothing but the gnosis, vision and love of Allah and presence of the Mohammadan Assembly.  (Shams-ul-Arifeen)

Muraqbah is to prevent everything to enter the inward other than Allah

Sultan Bahoo said:

Muraqbah  means to guard the inward and prevent everything that is other than Allah to enter the inward such as the evil and satanic distractions and diseases, worries of the world and the worldly desires. (Shams-ul-Arifeen)

Muraqbah reveals spiritual secrets

During muraqbah  , the spiritual secrets reveal themselves upon the meditator. Therefore he witnesses Divine light and is blessed by the vision of Allah. Then this vision of the Divine Essence and theophanies never end even for a moment. Whether apparently he talks to people or remains busy in the worldly affairs, he ever possesses the eternal Divine presence in his inward.

Muraqbah leads to the level of ‘death before dying’

Sultan Bahoo stated:

Muraqbah  is the love for Allah which leads to the level of absorption in the Eternally Alive Entity and to the everlasting levels of ‘death before dying’. It grants the seeker the observation of the states of Divine presence and takes him to the highest level of spiritual journey where he is blessed with the secret of Divine secrets and is honoured with presence of the Mohammadan Assembly (Ain-ul-Faqr)

When muraqbah becomes so strong that one does not need to close his eyes

The method of muraqbah  is to be engaged in the invocation and tafakkur with closed eyes. It must be the inward invocation and can be of any of the Divine names or holy verses as well as the contemplation of Ism-e-Allah Zaat. By this manner of invocation, the powers of tafakkur and contemplation gradually become so strong that the meditator does not need to close his eyes.

Kinds of muraqbah  

Sultan Bahoo said in this context:

Muraqbah can be of various kinds; the muraqbah of invocation and reflection, muraqbah of the Divine presence, muraqbah of annihilation in the spiritual guide (Murshid / Shaikh), muraqbah of annihilation in Allah, muraqbah of annihilation in Hoo ( ھُو ), muraqbah of annihilation in Faqr, muraqbah of annihilation in Prophet Mohammad, muraqbah  of annihilation of innerself, muraqbah of annihilation in the ninety nine beautiful names of Allah.  (Ain-ul-Faqr)

Method of muraqbah  

Sultan Bahoo stated the method of muraqbah  as;

According to the spiritual researches, the muraqbah  in which the illusions created by the false, evil and worldly thoughts and the incidents of the immortal world do not interrupt and which is perfectly accurate because of invocationreflection and the glorification of Allah, is that the seeker should become attentive to his spiritual self and contemplate Ism-e-Allah Zaat, then he should start his muraqbah  and recite the following three times each;

What one should recite?

  • Bismillah Al-Rehman Al-Raheem

بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

Meaning: In the name of Allah the most Merciful the most Beneficent.

  • Blessings and salutation on the Holy Prophet (Darud)
  • The Ayat-al-Kursi(255th verse of 2nd sura)
  • Salamun qaulam mir’r Rab-e-Raheem

سَلٰمٌ ۟ قَوۡلًا مِّنۡ رَّبٍّ رَّحِیۡمٍ 

Meaning: Peace, a word from the Merciful Lord (verse 58 of 36th sura).

  • The four Quls(The four Quls consist of 109, 112, 113 and 114 suras of Quran)
  • Sura Al-Fatiha(the opening chapter of the Quran)
  • The creed of glorification (the third kalma)

Subhan Allahi wal Hamdullilahi wa la illaha ilAllahoo waAllahoo Akbar wa la Hawla wa la Quwwata illa billah-al’alii-al Azeem

سُبْحٰانَ اللّٰہِ وَ الْحَمْدُ لِلّٰہِ وَ لَآ اِلٰہَ اِلَّا اللّٰہُ وَ اللّٰہُ اَکْبَرُ ؕ  وَ لَاحَوْلَ وَ لَا قُوَّۃَ اِلَّا بِاللّٰہِ الْعَلِیِّ الْعَظِیْمِ

Meaning: Glory be to Allah and all praise is for Allah and there is none worthy of worship but Allah, Allah is the greatest. There is no might or any power except with Allah, the Exalted, the Great

The Islamic creed (the first kalma: Kalimah Tayyibah)

La illaha ilAllahoo Mohammad-ur-Rasoolullah 

لا الہ الا اﷲ محمد رسول ﷲ

Meaning: None is worthy of worship except Allah and Mohammad is His Messenger.

Then he should focus his eyes on Ism-e-Allah Zaat and Ism-e-Mohammad. After this, while keeping his eyes closed, he should make a wish to reach in the assembly of the Prophets and Saints and find the spiritual knowledge of ‘none but Allah’ ( الا ﷲ ). Definitely the perfect spiritual guide would take him to the Assembly in his sacred company. (Majalisa-tul-Nabi-Khurd)

Three stages of muraqbah  

Sultan Bahoo stated three stages of muraqbah  in his book Mehak-ul-Faqr:

The first and basic muraqbah  of the seeker at initial stage is that in which the seeker gains absorption and becomes bright minded. The second is the muraqbah  of the seeker at middle stage in which the absorption touches such a height where the seeker becomes totally oblivious of the physical affairs. The third muraqbah  of the seeker at the extreme stage is that in which he is completely engrossed in the vision of the Divine light of Unity.

Muraqbah  increases love for Allah

When a seeker starts gaining the knowledge of   , the love of Allah increases in his inward. This love opens the way to seven Divine assemblies and he meets souls of all the Prophets from Prophet Adam till the last Prophet Mohammad. This is the initial blessing which one receives by having the knowledge of muraqbah  with true belief.

The muraqbah  of Ism-e-Allah Zaat takes the meditator to the station of no station where he observes the Divine Essence. The fools who hold their breath while doing invocation and tafakkur and consider it muraqbah  , do not know the value of real muraqbah  . They are ignorant like animals and remain perplexed. Real muraqbah  is like death. When a seeker enters the state of muraqbah  by the contemplation and attention of Ism-e-Allah Zaat, he observes different phases of death, as; seizure of the soul, condition of the grave, cross examination by the Munkar and Nakeer, accountability on the doomsday. Then he crosses the Sirat bridge safely and enters the heaven, there he watches the houris and castles of paradise and is blessed with the vision of Allah. Such muraqbah  blesses the meditator with Divine union at the level of truth of certainty. (Shams-ul-Arifeen)

Four levels of muraqbah  

Sultan Bahoo said:

There are four levels of muraqbah  related with four stations. Muraqbah  of the seeker who is at the level of sharia and follows its rules and practices devotions. This muraqbah  is of the physical world. Whatever he sees in muraqbah  is just limited to this physical world.

Second is the muraqbah  of the seeker who is at the level of realm of angels (alam al-malakut), he is a man of recitals and spiritual practices through which he gains purity like the angels and gets attributed with the angelic qualities. Whatever he sees in his muraqbah  relates to the realm of angels.

Third is the muraqbah  of the seekers who have reached the realm of power (alam al-jabrut). They are the men of invocation of Allah. Whatever they observe in their muraqbah  relates to the realm of power. Here they behold angel Gabriel.

Fourth is the muraqbah  of the seekers who have approached the realm of Divinity (alam al-LaHoot), they are the men of gnosis, whatever they see in their muraqbah  is related with the realm of Divinity. Fifth is the muraqbah  of Divine presence and absorption in the state of annihilation in Allah, this muraqbah  is related to the station of Lordliness. Here the seeker beholds nothing except Allah and Oneness. At this level the seeker views a new grandeur of Allah every day according to the verse;

 کُلَّ یَوۡمٍ ھُوَ فِیۡ شَاۡنٍ۔

Meaning: Every moment His glory manifests anew. (Ar-Rahman 29) (Ain-ul-Faqr)

He dives into the ocean of Divinity and find pearls

Sultan Bahoo further said:

If the seeker becomes unconscious of himself during the muraqbah  and drowns in the state of annihilation, and if on coming out of the state of muraqbah  he forgets everything that he had seen during the muraqbah  in a moment then it shows that whatever he saw was from the Divinity and exactly the Essence. That seeker is at the level of a crazy lover who is unconscious of himself and his state is like that of a moth in fire. This is the middle level of muraqbah  . As the seeker has not yet found the blessing of union of Allah. He is imperfect yet and detached to the Reality, that is why he is perplexed. Real muraqbah  is that in which the seeker dives into the ocean of Divinity like an expert diver and brings out pearls. (Ain-ul-Faqr)

Muraqbah  of Ism-e-Allah Zaat the best and superior

Sultan Bahoo expressed about muraqbah  in his book Shams-ul-Arifeen that it is in fact observing the Divine Self and knowing the Divine secrets. He calls the muraqbah  of Ism-e-Allah Zaat as the best and the most superior. It is only through this muraqbah  that the seeker reaches the realm of Divinity which is the station of no station and finds the blessing of Miraj and vision of Allah.

Where the muraqbah  of Ism-e-Allah Zaat takes

Sultan Bahoo elaborated:

When a true seeker beholds Ism-e-Allah in his muraqbah  , the Ism-e-Allah takes him to the Divine Essence. He observes the Essence within himself and drowns in the muraqbah  in such a way that he neither remembers invocation, reflection or even breathing nor pleasure, sorrow, hunger and the desires of innerself, neither he remembers the Essence or His closeness and farness nor the destiny, greed or wishes. Hence, what does he remember and where has he reached? He only remembers love and passion. When a lover approaches this stage, all his objectives fulfils. Further he finds it forbidden to invoke and reflect. Whatever he observes is very special.  (Ain-ul-Faqr)

A true Fakir is ashamed of following levels

If a person enters heaven during his dream or muraqbah  and eats heavenly food, drinks from the canal of heaven and views the houris and castles of the heaven, then he does not need to drink or eat ever in his life again. His thirst and hunger are satiated forever. He never sleeps for his whole life even if he appears to be sleeping and stays in a single ablution throughout his life. Moreover he finds blessing with such Divine favour to worship Allah that he is always absorbed in prostrating Him and becomes stronger and healthier day by day. He eats merely to show people so that his reality remains hidden from them. It saves him from criticism. For him, winter and summer are the same and he does not enjoy any weather. Though, this level is still an inferior level possessed by an unaccomplished Dervish.

The true Fakir is ashamed to stay at this level because it is far away from the Mohammadan Faqr and belongs to the appetites of innerself. (Kaleed-ul-Tauheed Kalan)

What is the final level?

The final level is that the seeker finds the blessing of Divine vision during his dream or muraqbah  which he cannot explain in words or exemplify with anything. Such fire is ablaze in the existence of the seeker due to the gnosis of Divine Oneness, invocation and contemplation of Ism-e-Allah Zaat and the Divine love that he keeps worshipping Allah and admonishing his innerself (an-nafs) day and night due to their majestic effects. Hence, he covers himself in sharia, follows it perfectly and recites:

تَفَکَّرُوْا فِیْ نِعْمَآئِہٖ وَ لَا تَفَکَّرُوْا فِیْ ذَاتِہٖ

Meaning: Do taffakkur upon His blessings, not upon His Essence. (Kaleed-ul-Tauheed Kalan)

The seven levels of muraqbah in Sultan Bahoo’s book Ain-ul-Faqr

In his writing Ain-ul-Faqr, Sultan Bahoo has stated seven levels of muraqbah  :

There are seven levels of muraqbah  ; first is the muraqbah  of the ignorant which is like wandering in a jungle. Second is the muraqbah  of heretics and music lovers which is like the deceit of Antichrist (Dajjal). Third is the muraqbah  of invocation in which the invoker observes the stages of invocation and experiences spiritual states. Fourth is the muraqbah  of people of reflection who are the men of spiritual states. The Holy Prophet said about such reflection and tafakkur:

تَفَکَّرُ السَّاعَۃِ خَیْرٌ مِّنْ عِبَادَۃِ الثَّقَلَیْنِ

Meaning: Tafakkur for a moment is better than the worship of both the worlds.

Fifth is the perfect muraqbah  of the immortal Mystic in which he gains the Divine knowledge. Sixth is the accomplished muraqbah  of the perfect knower of Allah in which he beholds the sacred souls. Seventh is the muraqbah  of everlasting Faqr about which the Holy Prophet said, “When Faqr is accomplished that is Allah.” It is the muraqbah  of the seeker annihilated in Allah and drowned in the Divine Oneness and one with the Essence. (Ain-ul-Faqr)

What it means to see satanic visuals in muraqbah

During muraqbah  the seeker observes different visuals abundantly. In this context Sultan Bahoo has elaborated these visuals in his literary work as is given below:

If a seeker sees the infidels in his dream or muraqbah  , it shows that either his inciting innerself has been aroused. Moreover he has not even reached the first stage of the creed  (No one is worthy of worship). It also means that it is the Satan who shows him the gathering of infidels daily so that he becomes disappointed and leaves the path of Allah. That seeker should invoke blessings upon the Holy Prophet and recite the prayer for safety from the Satan before sleeping or performing the muraqbah  so that the satanic thoughts and whispers may end and his inward is enlightened. (Ain-ul-Faqr)

Special kingly invocation saves from satanic visuals

If someone sees cattle and animals or gold and silver in the muraqbah  , it means that his muraqbah  is of physical world and he is still wandering in the desert of worldly desires. This shows that the invocation of Allah has not affected him yet. Its remedy is that he must leave the worldly desires and pleasures.

If someone sees the orchards, rivers, greenery of spring, castles, houris and palaces of the heaven, it means that his inward is still filthy and rusty. It will purge by the attention of perfect spiritual guide. The satanic whisperer and depraving obsessions have still surrounded his inward which shows that the invocation he has been doing is not the proper and real kingly invocation.

What is the sign of real and special kingly invocation? One who does the special kingly invocation of Allah  by the tongue, he only talks about the invocation of Allah, words of Allah, words of the Holy Prophet and sayings of the Saints and discusses nothing else. He does not see the strangers (for him everyone other than Allah is stranger) as it is forbidden by Allah to see the strangers and he feels ashamed of disobeying Allah. (Ain-ul-Faqr)

Different kinds of observations in muraqbah

There are four kinds of observations in the muraqbah  . The person who is outwardly busy in worships, invocation and muraqbah  . Yet inwardly fosters love of the world then whatever he observes in his muraqbah  is related to this physical world. Hence it is fake and transitory like it.

The true seeker of Allah who has devoted his life to Allah is inwardly as well as outwardly engrossed in the intense love of Allah and His invocation and muraqbah  . Whatever he observes esoterically as well as exoterically is just the observation of Divinity. Third kind of observation is of that person who fears Allah physically and spiritually. Whatever he sees in the muraqbah  relates to the paradise. Fourth kind is the observation of the person who does not offer salat and is engrossed in worldly pleasures outwardly and inwardly. Whatever he sees is just a satanic deceit and an illusion created by his cruel inciting innerself which has to decline. The Holy Prophet said:

کُلُّ شَیْئِِ یَرْجِعُ اِلٰی اَصْلِہٖ

Meaning: Everything returns to its origin. (Ain-ul-Faqr)

The power of true muraqbah

Sultan Bahoo mentioned the status of a seeker who possesses the power of true muraqbah:

The men of true muraqbah  possess great spiritual ranks as they are on the straight path of righteousness. Moreover it is the esoteric way of Prophet Mohammad since pre-existence. The door to muraqbah  does not open for the seeker unless he starts it through the contemplation of Ism-e-Allah Zaat. The foundation of the special muraqbah  of the chosen ones is contemplation of Ism-e-Allah Zaat. Which they conceive by practicing invocation and reflection along with glorification. The possessor of muraqbah  holds such a great level that whatever he watches spiritually or in dream grants him gnosis of Allah. Moreover it leads him to the Mohammadan Assembly where he meets the Prophets and Saints.

Whoever does not gain these two blessings from his muraqbah  , his muraqbah  is wrong. Actually he does not even know what the real muraqbah  is. Muraqbah  is a guard against the dangers of innerself, Satan and the world. It takes the seeker to the Mohammadan Assembly, elevating him spiritually step by step and immerses him in Divinity after crossing all the spiritual stations.

The seeker who performs muraqbah  according to this verified method, finds the blessing with the Divine presence whenever he wishes. Muraqbah  of the immortal Mystic ends peacefully and makes his esoteric self replete. Congratulations to him! (Shams-ul-Arifeen)

CONCENTRATON (TAFAKKUR)

What the letters of tafakkur mean?

Sultan Bahoo stated about tafakkur:

The Arabic word for tafakkur is tafakkur which contains four letter. They are ت (T), ف (F), ک (K), ر (R). Letter ت (T) refers to Tark which means renunciation of lust. Whereas letter ف (F) is fana of the inciting innerself and the letter ک (K) stands for Karamat that is the miracle of soul. Moreover the letter ر (R) represents Raz-e-Haq which means the secret of Truth. The tafakkur by which one is not able to renounce the sensual appetites and the innerself does not annihilate is not tafakkur. Moreover which tafakkur cannot illustrate the miracle of soul and the secret of truth is not tafakkur.

The recognition of the man of tafakkur is that he do tafakkur about his Lord through Ism-e-Allah Zaat. Then by its the grace no sin is committed by him. Moreover he always remains firm on the straight path. Another sign of such man is that he always remains engrossed in the invocation of Ism-e-Allah Zaat. Due to this his inner being liberates of hypocrisy and he purifies spiritually.

Further identity of the man of tafakkur is that he omits all the features of other than Allah by getting engrossed in the invocation of Ism-e-Allah Zaat. To become a seeker of Allah is very difficult job. (Mehak ul Faqr Kalan)

Trial through tafakkur

When the spiritual guide grants the tafakkur of contemplation and invocation of Ism-e-Allah Zaat to the seeker of Allah the seeker surrenders and submits giving up his own will. When accessories and adornments of both the worlds and paradise are brought to him in the muraqbah  of dream like tafakkur, he considers the Divine lights of Ism-e-Allah Zaat which come across during the involvement with Allah as the best and takes both the worlds as inferior to them. Here the non-creation Divine light of Ism-e-Allah Zaat attracts the created man towards itself with such a grace that he never returns to other than Allah. Snatching all his authority makes him subservient to the true Authority.

اٰمَنَّا وَ صَدَقْنَا

Meaning: We admit and endorse it.

The man who declines this is the denier of the Oneness of the Lord. (Mehak-ul-Faqr Kalan)

Nor fear nor grieve

Tafakkur is the outcome of the Saints’ inculcation. The form of tafakkur is like the Divine light of Ism-e-Allah Zaat. When the Saints die their form of faith comes out of their bodies and offers their own funeral prayer along with the people. Apart from the Mystics and Saints nobody knows that form of faith. The pure soul having such a form of faith has no fear of accountability of the doomsday. Allah says:

اَلَاۤ اِنَّ اَوۡلِیَآءَ اللّٰہِ لَا خَوۡفٌ عَلَیۡہِمۡ وَ لَا ہُمۡ  یَحۡزَنُوۡنَ ﴿ۚۖ۶۲﴾

Meaning: Beware! Verily, the friends of Allah will not have any fear, nor will they grieve. (Yunus 62) (Mehak-ul-Faqr Kalan)

Worship Allah and not reward of heaven or fear of hell

The Holy Prophet always remained engrossed in muraqbah  and was ever blessed with Miraj in the form of celestial light. This spiritual state of the Prophet is popular among the creation of Allah. Do not suspect on these wonders of the unseen world as it is the result of the path of Prophet Mohammad. Whoever suspects them would be a pagan. May Allah save me from this!

The person who does not believe in the faith and its form which is the Divine light of Ism-e-Allah Zaat only destroys his faith and he is a hypocrite and faithless. Another interpretation of tafakkur is that when a meditator gets attentive to the extreme tafakkur of engrossment of the annihilation in Allah he achieves the levels of immortality accompanying Ism-e-Allah Zaat and by his grace both the worlds remain safe. That is why one day Rabia of Basra was going with a bowl of water on one hand and the embers of fire in the other. The people asked her about it. She replied, “I want to burn the heaven with fire and extinguish the hell with water as these have engaged people with themselves and nobody pays attention towards Allah.”

Tafakkur is that stage of the seeker of Allah about which the Holy Prophet said, “The tafakkur of a moment is better than the worship of both the worlds.” (Mahak-ul-Faqr Kalan)

Extreme tafakkur is hard

To attain the extreme tafakkur is a very arduous toil. Therefore, to travel the path of tafakkur hold the hand of such a spiritual guide who is the perfect Fakir. (Mahak-ul-Faqr Kalan)

Which tafakkur is better than devotion of both the worlds

According to Sultan Bahoo:

Believe it, when the true seeker and the perfect Fakir spiritual guide who is the man of authority, join together truthfully, the spiritual guide grants the seeker the contemplation and authority over the entire earth from east to west and all the humans, blesses him with the presence of the Mohammadan Assembly and ennobles him with high levels of gnosis and Faqr. Do not consider it strange or wrong as the esoteric blessings are not cannot be gained without the man of esoteric self. However, the seeker ought to be truthful. This is the particular tafakkur and authority which is better than the devotion of both the worlds, as the Holy Prophet said;

تَفَکَّرُ السَّاعَۃِ خَیْرٌ مِّنْ عِبَادَۃِ الثَّقَلَیْنِ

Meaning: Tafakkur for a moment is better than the worships of both the worlds. (Kaleed ul Tauheed Kalan)

Eternal invocation and perfect tafakkur

When the possessor of contemplation of Ism-e-Allah Zaat finds the blessing of the presence of Mohammadan Assembly by the contemplation of Ism-e-Allah Zaat and Islamic creed and starts the muraqbah  with closed eyes, he holds the sword of contemplation of Ism-e-Allah Zaat in his hands and slays all the major and minor sins of his whole life with it. He also kills his inciting innerself, Satan, devilish whispers, depraving obsessions, evil thoughts, rather all his enemies on the earth with this sword. The Holy Prophet said, “Tafakkur for a moment is better than the worships of both the worlds”.

The Holy Prophet has declared the eternal invocation (of Ism-e-Allah Zaat) and its perfect tafakkur and muraqbah as the collection of all the pious deeds according to the holy verses:

 اِنَّ الۡحَسَنٰتِ یُذۡہِبۡنَ السَّیِّاٰتِ ؕ ذٰلِکَ  ذِکۡرٰی  لِلذّٰکِرِیۡنَ ﴿۱۱۴﴾ۚ

Meaning: Surely, good actions erase the evil ones. This (reward) is for the true invokers of invocation. (Hud:114) (Kaleed-ul-Tauheed Kalan)

What different types of reflection does?

One must know that the rank of the scholars and exegetists of jurisprudence, Quranic injunctions and Hadiths is different from that of men of recitals, invocations and effective reflection.

Reflection upon the blessings of Allah increases the love of Allah, reflection upon the favours of Allah increases modesty, reflection upon the promises and warnings of Allah increases the fear of Allah, reflection upon the gnosis of Allah enhances the Divine light of Oneness in the inward, reflection upon the knowledge of Quran increases the passion for good deeds in the inward, reflection upon the worldly matters darkens the inward and indulges it in evil plannings.

Nothing is worse than the world and worldly people. Strange are the people who consider this worst thing better than the name of Allah and the faith and Faqr of Prophet Mohammad. True Muslim and believer is the one who fulfills the greatest obligation which is to always consider Allah omnipresent and omnipotent. This is the greatest of all the obligations while the greatest of all the Sunna of Prophet Mohammad is to spend one’s all belongings in the path of Allah. True men of Allah (Fakirs) offer the greatest obligation and Sunna. (Kaleed-ul- Tauheed Kalan)

Sultan Bahoo and Punjabi Quatrain

Sultan Bahoo expresses in his Punjabi quatrain;

ذکر  کنوں  کر  فکر  ہمیشاں ،ایہہ  لفظ  تِکھا  تلواروں  ھُو

کڈھن  آہیں  تے  جان  جلاون ، فکر کرن اسراروں ھُو

ذاکر سوئی جیہڑے فکر کماون، ہک پلک ناں فارغ یاروں ھُو

فکر  دا  پھٹیا  کوئی  نہ  جیوے  ،  پٹے   ٹڈھ  چا  پاڑوں  ھُو

حق  دا  کلمہ آکھیں  باھوؒ ،  رب  رکھے  فکر  دِی  ماروں ھُو

Explanation: Practice invocation of Ism-e-Allah Zaat and do tafakkur  spiritually because when invocation and reflection get blended, their affectivity becomes sharper than a sword. Only by tafakkur the Divine secrets are unfolded. The seeker who does tafakkur when get familiar to the Divine secrets, the painful sighs of sorrow are uttered from his soul which burn the evil whispers and sensual appetites into ashes. The real invokers are those who remain absorbed in the tafakkur of Ism-e-Allah Zaat and never get free even for a moment. By tafakkur those secrets are disclosed which are impossible otherwise. Sultan Bahoo advises to always keep telling the word of truth. May Allah keep us safe from the depraving tafakkur! (Abyat-e-Bahoo Kamil)

Depraving tafakkur

Sultan Bahoo explained about the depraving tafakkur:

O Dervish! Ponder over it that your reflection and botheration must be for the sake of Allah instead of for your issue or livelihood. Allah says,

وَ مَا مِنۡ دَآبَّۃٍ فِی الۡاَرۡضِ  اِلَّا عَلَی اللّٰہِ  رِزۡقُہَا

Meaning: And there is no moving creation (living being) on the earth but (that) its sustenance is (a bountiful obligation) upon Allah. (Hud 6)

نَحۡنُ قَسَمۡنَا بَیۡنَہُمۡ مَّعِیۡشَتَہُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا وَ رَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ دَرَجٰتٍ

Meaning: We distribute among them (the resources of) economy in the life of this world, and We alone raise some of them in grades (of wealth and resources) over the others. (Az-Zukhruf 32)

اِنَّ اللّٰہَ ہُوَ الرَّزَّاقُ  ذُو الۡقُوَّۃِ  الۡمَتِیۡنُ ﴿۵۸﴾

Meaning: Truly! Allah alone is the Sustainer of everyone, the Lord of great Might, the most Strong. (Adh-Dhariyat 58)

وَ فِی السَّمَآءِ  رِزۡقُکُمۡ  وَ مَا تُوۡعَدُوۡنَ ﴿۲۲﴾

Meaning: And (also) there is sustenance for you in the heaven and (all that too) which you are promised. (Adh-Dhariyat 22)

وَ کَاَیِّنۡ مِّنۡ دَآبَّۃٍ  لَّا تَحۡمِلُ رِزۡقَہَا ٭ۖ اَللّٰہُ  یَرۡزُقُہَا وَ اِیَّاکُمۡ ۫ۖ  وَ ہُوَ السَّمِیۡعُ  الۡعَلِیۡمُ ﴿۶۰﴾

Meaning: And many an animal there is that does not carry its sustenance (with it)! Allah provides for them and for you too. And He is All-Hearing, All-Knowing. (Al-Ankabut 60) (Mahak-ul- Faqr Kalan)

Concluding words

Man is engaged day and night in doing tafakkur upon improving his worldly life. Oblivion does not let him adopt the worships of sharia. Those who have adopted them (salat, fast, hajj, zakat and recitation of the Quran) are obsessed with them and do not think to proceed ahead. Though physical worships are the medium to access Allah yet are not the destination. People are satisfied and static at their fixed states and are victims of oblivion. We think only about ourselves, children, wives, families, homes, business, relatives and friends every moment. Have we ever thought about our purpose of life? As the aim of life is to find Allah, one who remains oblivious of this purpose would be unsuccessful and a failure.

It is obvious from the teachings of Sultan Bahoo that muraqbah  and tafakkur only benefit the seekers who walk the path of self-purification, inward sanctification and enlightenment of soul and secret. Only they achieve the Divine vision during their muraqbah  and tafakkur. Otherwise, it is a devilish sport for the worldly ones. The muraqbah  and tafakkur of the veiled people is depraving and in vain.

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