Dhikr are devotional acts in Islam in which short phrases or prayers are recited silently within the mind or aloud. It can be counted through fingers of the hand. A person who recites the Dhikr is called a ḏākir. Tasbih is a form of dhikr; the content of the prayers includes a duʿāʾ taken from the hadith or the Quran. There are several verses in the Quran that emphasize the importance of remembering the will of God by saying phrases such as "God willing," "God knows best," and "If it is your will.' This is the basis for dhikr. Sura 18, ayah 24 states a person who forgets to say, "God Willing," should remember God by saying, "May my Lord guide me to do better next time." Other verses include sura 33, ayah 41, "O ye who believe! Celebrate the praises of Allah, do this often," and sura 13, ayah 28, "They are the ones whose hearts rejoice in remembering God. By remembering God, the hearts rejoice." Muhammad said,'The best is La ilaha illa’llah, the best supplicatory prayer is Al-hamdu li’llah. Muslims believe dhikr is one of the best ways to enter the higher level of Heaven and to glorify the Oneness of Allah.
To Sufis, dhikr is seen as a way to gain spiritual enlightenment and achieve union or annihilation in God. All Muslim sects endorse individual rosaries as a method of meditation, the goal of, to obtain a feeling of peace, separation from worldly values, and, in general, strengthen Iman. There are several phrases that are read when remembering Allah. Here are a few: Allāh- الله is the Arabic word for God and mentioned in Quran most of the verses. Allāhu ʾakbar - الله أَكْبَر means "God is greater" or "God is the greatest" Subhan Allah - سبحان الله means "Glory be to God" or "How pure is God" or "Exalted be God" Alhamdulillah - الحمد لله means "All praise is due to God", an expression of gratitude Lā ʾilāha ʾillā llah - لا إله إلا الله means "There is no god but Allah" Lā ḥawla wa-lā quwwata ʾillā bi-llāh - لا حول ولاقوة إلا بالله means "There is no power or strength except with God." Bi-smi llāhi r-raḥmāni r-raḥīm - means "In the name of God, the gracious, the merciful", said before anything of spiritual significance.
Audhubillah - means "I seek refuge in Allah". Laa ilaaha illal laahu wahdahoo laa sharikalahoo lahul mulku wa lahul hamdu wa huwa'alaa kulli shai'in qadeer - means "There is no god but Allah, without partner, his is the sovereignty, His the praise, He has power over everything". SubhanAllah wa biHamdihi - means "Glory be to Allah and Praise Him". SubhanAllahi wa biHamdihi, Subhan-Allahi'l-`adheem Some of these can be said together.e.g- Subhan'Allahi wal hamdulillaahi wa laa ilaaha ilallaahu wAllahu Akbar - means "Glory be to Allah, All Praise is for Allah, There is No God but Allah, Allah is the Greatest". Subhan'Allahi wal hamdulillaahi wa laa ilaaha ilallaahu wAllahu Akbar wa laa hawla wa laa quwwata illaa billaahil'aleeul azeem. Laa ilaaha illal laahu wahdahoo laa sharikalahoo lahul mulku wa lahul hamdu wa huwa'alaa kulli shai'in qadeer - means "There is No God But Allah Alone, who has no partner, his is the dominion and His is the raise, He is Able to do all things". Subhan'Allahi wal hamdulillaahi wa laa ilaaha ilallaahu wAllahu Akbar wa laa hawla wa laa quwwata illaa billaahil'aleeul azeem.
Laa ilaaha illa Anta, subhaanaka inni kuntu min al-zaalimeen. Reciting the Quran sincerely is considered a kind of Dhikr. E.g.- Reciting Sura Ikhlas / Tawheed is equal to one-third of the Quran. Reciting Sura Ikhlas 10 times gives a palace in Heaven. Reciting Sura Kaafiroon is equal to one-fourth of the Quran. Reciting Sura Nasr is equal to one-fourth of the Quran. Reciting Sura Zalzalah is equal to half of the Quran. "Shall I tell you about the best of deeds, the most pure in the Sight of your Lord, about the one, of the highest order and is far better for you than spending gold and silver better for you than meeting your enemies in the battlefield where you strike at their necks and they at yours?" The companions replied, "Yes, O Messenger ﷺ of Allah!" He replied, "Remembrance of Allah ﷻ". "People will not sit in an assembly in which they remember Allah ﷻ without the angels surrounding them, mercy covering them, Allah ﷻ Mentioning them among those who are with Him" “There is nothing, a greater cause of salvation from the punishment of Allah than the remembrance of Allah" Hadhrat Mu`adh ibn Jabal said that the Prophet ﷺ said: "The People of Paradise will not regret except one thing alone: the hour that passed them by and in which they made no remembrance of Allah ﷻ."
It is mentioned in hadith that where people are oblivious to dhikir, remembrance of Allah is like being steadfast in jihad when others are running away. Followers of Sufism engage in ritualized dhikr ceremonies, the details of which sometimes vary between Sufi orders or tariqah; each order, or lineage within an order, has one or more forms for group dhikr, the liturgy of which may include recitation, music, d
Sufi whirling is a form of physically active meditation which originated among Sufis, and, still practiced by the Sufi Dervishes of the Mevlevi order and other orders such as the Rifa'i-Marufi. It is a customary meditation practice performed within the Sema, or worship ceremony, through which dervishes aim to reach the source of all perfection, or kamal; this is sought through abandoning one's nafs, egos or personal desires, by listening to the music, focusing on God, spinning one's body in repetitive circles, seen as a symbolic imitation of planets in the Solar System orbiting the sun. The Mevlevi practice gave rise to an Egyptian form, distinguished by the use of a multicolored skirt; this has developed into a performance dance by non-Sufis, including dancers outside the Islamic world. "In the 12th century, Sufi fraternities were first organized as an established leadership in which a member followed a prescribed discipline in service to a sheikh or master in order to establish rapport with him."
A member of such a fraternity is referred to as a Persian darwish. These turuk were responsible for organizing an Islamic expression of religious life founded by independent saints or resulted from the division of existing orders; each Sufi tariqa stems from a unique silsila, or "chain of order" in which a member must learn, as the silsila binds each member to Allah through one's chain of order. One's silsila extends through the member's individual teacher, to their teacher and so on, through time until one is connected to the Prophet and thus Allah; the Prophet himself is revered as the originator of Sufism, which has in turn been traced down through a series of saints. A dervish practices multiple rituals, the primary of, the dhikr, a remembering of Allah; the dhikr involves recitation of devotional Islamic prayer. This dhikr is coupled with physical exertions of movement dancing and whirling, in order to reach a state assumed by outsiders to be one of "ecstatic trances"; as explained by Sufis: In the symbolism of the Sema ritual, the semazen's camel's hair hat represents the tombstone of the ego.
By removing his black cloak, he is spiritually reborn to the truth. At the beginning of the Sema, by holding his arms crosswise, the semazen appears to represent the number one, thus testifying to God's unity. While whirling, his arms are open: his right arm is directed to the sky, ready to receive God's beneficence; the semazen conveys God's spiritual gift to those. Revolving from right to left around the heart, the semazen embraces all humanity with love; the human being has been created with love. Mevlâna Jalâluddîn Rumi says, "All loves are a bridge to Divine love. Yet, those who have not had a taste of it do not know!" Among the Mevlevi order, the practice of dhikr is performed in a traditional dress: a tennure, a sleeveless white frock, the destegul, a long sleeved jacket, a belt, a black overcoat or khirqa to be removed before the whirling begins. As the ritual dance begins, the dervish dons a felt cap, a sikke, in addition to a turban wrapped around the head, a trademark of the Mevlevi order.
The sheikh leads the ritual with strict regulations. To begin, The sheikh stands in the most honored corner of the dancing place, the dervishes pass by him three times, each time exchanging greetings, until the circling movement starts; the rotation itself is on the left foot, the center of the rotation being the ball of the left foot and the whole surface of the foot staying in contact with the floor. The impetus for the rotation is provided in a full 360-degree step. If a dervish should become too enraptured, another Sufi, in charge of the orderly performance, will touch his frock in order to curb his movement, The dance of the dervishes is one of the most impressive features of the mystical life in Islam, the music accompanying it is of exquisite beauty, beginning with the great hymn in honor of the Prophet and ending with short, enthusiastic songs, some things sung in Turkish; the Western world, having witnessed Sufi whirling through tourism, have described the various forms of dhikr as "barking, dancing, etc."
The practice of each tariqa is unique to its individual order, specific traditions and customs may differ across countries. The same tariqa in one country will not mirror that of another country as each order's ritual stresses "emotional religious life" in various forms; the Mevleviyah order, like many others, practice the dhikr by performing a whirling meditation. Accompanying the dhikr practices of whirling and prayer, the custom of sama serves to further one's "nourishment of the soul" through devotional "hearing" of the "'subtle' sounds of the hidden world or of the cosmos." In contrast to the use of sama and devotional prayer in the practice of dhikr, the tariqa orders perform Sufi whirling in addition to playing musical instruments, consuming glowing embers, live scorpions and glass, puncturing body parts with needles and spikes, or practicing clairvoyance and levitation. The dervish practice can be performed by community residents or lay members, members have been those of lower classes.
Within Islamic faith, unlike Middle Eastern law, women have equal status to men, allowing women to participate in dhikr as dervishes themselves. Women were received into a tariqa order by a male sheikh
Walī is an Arabic word whose literal meanings include "custodian", "protector", "helper", "friend". In the vernacular, it is most used by Muslims to indicate an Islamic saint, otherwise referred to by the more literal "friend of God". In the traditional Islamic understanding of saints, the saint is portrayed as someone "marked by divine favor... holiness", and, "chosen by God and endowed with exceptional gifts, such as the ability to work miracles". The doctrine of saints was articulated by Islamic scholars early on in Muslim history, particular verses of the Quran and certain hadith were interpreted by early Muslim thinkers as "documentary evidence" of the existence of saints. Graves of saints around the Muslim world became centers of pilgrimage — after 1200 CE — for masses of Muslims seeking their barakah. Since the first Muslim hagiographies were written during the period when the Islamic mystical trend of Sufism began its rapid expansion, many of the figures who came to be regarded as the major saints in orthodox Sunni Islam were the early Sufi mystics, like Hasan of Basra, Farqad Sabakhi, Dawud Tai, Rabi'a al-'Adawiyya, Maruf Karkhi, Junayd of Baghdad.
From the twelfth to the fourteenth century, "the general veneration of saints, among both people and sovereigns, reached its definitive form with the organization of Sufism... into orders or brotherhoods". In the common expressions of Islamic piety of this period, the saint was understood to be "a contemplative whose state of spiritual perfection... permanent expression in the teaching bequeathed to his disciples". In many prominent Sunni Islamic creeds of the time, such as the famous Creed of Tahawi and the Creed of Nasafi, a belief in the existence and miracles of saints was presented as "a requirement" for being an orthodox Muslim believer. Aside from the Sufis, the preeminent saints in traditional Islamic piety are the Companions of Muhammad, their Successors, the third generation after the Prophet called "the Successors of the Successors". Additionally, the prophets of Islam are believed to be saints by definition, although they are referred to as such, in order to prevent confusion between them and ordinary saints.
In short, it is believed that "every prophet is a saint, but not every saint is a prophet". In the modern world, the traditional Sunni and Shia idea of saints has been challenged by movements such as Salafism and Islamic modernism, all three of which have, to a greater or lesser degree, "formed a front against the veneration and theory of saints." As has been noted by scholars, the development of these movements has indirectly led to a trend amongst some mainstream Muslims to resist "acknowledging the existence of Muslim saints altogether or... their presence and veneration as unacceptable deviations". However, despite the presence of these opposing streams of thought, the classical doctrine of saint-veneration continues to thrive in many parts of the Islamic world today, playing a vital role in daily expressions of piety among vast segments of Muslim populations in Muslim countries like Pakistan, Turkey, Iraq, Algeria, Indonesia and Morocco, as well as in countries with substantive Islamic populations like India, China and the Balkans.
Regarding the rendering of the Arabic walī by the English "saint", prominent scholars such as Gibril Haddad have regarded this as an appropriate translation, with Haddad describing the aversion of some Muslims towards the use of "saint" for walī as "a specious objection... for – like'Religion','Believer','prayer', etc. – generic term for holiness and holy persons while there is no confusion, for Muslims, over their specific referents in Islam, namely: the reality of iman with Godwariness and those who possess those qualities." In Persian, which became the second most influential and widely-spoken language in the Islamic world after Arabic, the general title for a saint or a spiritual master became pīr. Although the ramifications of this phrase include the connotations of a general "saint," it is used to signify a spiritual guide of some type. Amongst Indian Muslims, the title peer baba is used in Hindi to refer to Sufi masters or honored saints. Additionally, saints are sometimes referred to in the Persian or Urdu vernacular with "Hazrat."
In Islamic mysticism, a pīr's role is to instruct his disciples on the mystical path. Hence, the key difference between the use of walī and pīr is that the former does not imply a saint, a spiritual master with disciples, whilst the latter directly does so through its connotations of "elder." Additionally, other Arabic and Persian words that often have the same connotations as pīr, hence are sometimes translated into English as "saint", include murshid and sarkar. In the Turkish Islamic lands, saints have been referred to by many terms, including the Arabic walī, the Persian s̲h̲āh and pīr, Turkish alternatives like baba in Anatolia, ata in Central Asia, as well as eren or ermis̲h̲ or yati̊r in Anatolia, their tombs, are "denoted by terms of Arabic or Persian origin alluding to the idea of pilgrimage (mazār
The Jerrahi are a Sufi tariqah derived from the Halveti order. Their founder is Hazreti Pîr Muhammad Nureddin al-Jerrahi, who lived in Istanbul and is buried at the site of his tekke in Karagumruk, Istanbul. During the late Ottoman period, this Order was widespread throughout the Balkans Macedonia and southern Greece; the Halveti-Jerrahi Order of Dervishes is a cultural and social relief organization with members from diverse professional and national backgrounds. Muhammad Nureddin was a direct descendant of Muhammad both from his father; the path he founded is dedicated to the teachings and traditions, through an unbroken chain of spiritual transmission, that go directly back to Muhammad. The head dergah "convention" of the Halveti-Jerrahi Order is in Istanbul. There are some substations in Turkey and it has branches in some European countries, South Africa, South America and North America, including Los Angeles, New York, San Francisco and Chicago. Branches of the Halveti-Jerrahi Order conduct gatherings where the dervishes perform Sufi remembrance ceremonies, practice sufi music, serve dinner, pray together and listen to the discourses of their Sufi guides.
The main branch of the Jerrahi Order of America is in Chestnut Ridge, Rockland County, New York with a congregation of mixed immigrant and local convert backgrounds. During the Bosnian War, the Order's American branch worked with the Fellowship of Reconciliation to bring 160 Bosnian refugees to the US; this Sufi Order was brought to Western countries by Muzaffer Ozak, the 19th Grand Sheikh of the Order from 1966 until his death in 1985. Sefer Dal was Grand Sheikh of the Order from 1985 until his own death in 1999. Omer Tugrul Inancer has been Grand Sheikh of the Order since 1999. According to Gift of the Givers founder Imtiaz Sooliman, it was Sefer Dal, 20th Grand Sheikh of the Order, who advised him to establish the organization during a visit to Dal's Istanbul mosque. Inancer, the current Grand Sheikh of the Order, was a speaker at the World Sufi Forum organized by the All India Ulema and Mashaikh Board in 2016. Nur Ashki Jerrahi Sufi Order Muzaffer Ozak Malamatiyya Mevlevi Order Bektashiyyah Bayramiyya Halveti Jerrahi order of America Halveti Jerrahi order in Mexico Halveti Jerrahi order in Canada Halveti Jerrahi order in Argentina, tekke of Orhan Baba.
Murillo 686, Buenos Aires Tel: 48575336 Halveti Jerrahi order in Argentina Halveti Jerrahi in Chicago Halveti Jerrahi in Los Angeles Halveti Jerrahi order in Italy Halveti Jerrahi Order in Brazil Zawiya of the Tariqa Halveti-Cerrahi in Granada, Spain First khalyfa Jerrahi in Italy Interview with Sheikh Tosun Bayrak al-Jerrahi Interview with Sheikh Ragip al-Jerrahi Interviews with Rabbi David Edelman and Sheikh Tosun Bayrak al-Jerrahi The Unveiling of Love Sufism and the Remembrance of God By Sheikh Muzaffer Ozak IRSHAD Wisdom of a Sufi Master By Sheikh Muzaffer Ozak Al-Jerrahi Garden of Paradise - Sufi Ceremony of Remembrance - Music CD Sheikh Muzzafer Ozak and the Halveti-Jerrahi Order of Dervishes Lifting the Boundaries: Muzaffer Efendi and the Transmission of Sufism to the West by Gregory Blann
Ihsan, is an Arabic term meaning "perfection" or "excellence". It is a matter of taking one's inner faith and showing it in both deed and action, a sense of social responsibility borne from religious convictions. In Islam, ihsan is the Muslim responsibility to obtain perfection, or excellence, in worship, such that Muslims try to worship God as if they see him, although they cannot see him, they undoubtedly believe that he is watching over them; that definition comes from the Hadith of Gabriel in which Muhammad states, " to worship God as though you see Him, if you cannot see Him indeed He sees you".. Ihsan, meaning "to do beautiful things", is one of the three dimensions of the Islamic religion: islam and ihsan. In contrast to the emphases of islam and iman, the concept of ihsan is associated with intention. One who "does what is beautiful" is called a muhsin, it is held that a person can only achieve true ihsan with the help and guidance of God, who governs all things. While traditionally Islamic jurists have concentrated on Islam and theologians on Iman, the Sufis have focused their attention on Ihsan.
Some Islamic scholars explain ihsan as being the inner dimension of Islam whereas shariah is described as the outer dimension: From the preceding discussion it should be clear that not every Muslim is a man or woman of faith, but every person of faith is a muslim. Furthermore, a Muslim who believes in all the principles of Islam may not be a righteous person, a doer of good, but a good and righteous person is both a muslim and a true person of faith. Ihsan "constitutes the highest form of worship", it is excellence in social interactions. For example, ihsan includes sincerity during Muslim prayers and being grateful to parents and God. Murata, Sachiko. Chittick; the Vision of Islam. I. B. Tauris. Pp. 267–282. ISBN 1-86064-022-2; the Mysteries of Ihsan: Natural Contemplation and the Spiritual Virtues in the Quran by James W. Morris Hadith of Angel Gabriel Hadith #2 from An-Nawawi's Forty Hadiths
Meivazhi - The True Path is a syncretic monotheistic religion based in Tamil Nadu, India. Its focus is spiritual enlightenment and the conquering of death, through the teachings and blessings of its founder and leader, Brahma Prakasa Meivazhi Salai Andavargal, believed to be the final incarnation of God expected by all religious holy scriptures and was said to be over 121 years old, it was started in the year 1900. It has its own set of holy scriptures that runs up to four volumes called four vedas, along with a unique prayer system and festivals. Although its founder was born in a Muslim family, it draws from Hinduism. Mevaizhi preaches the message, "oneness of essence" of all the previous major scriptures like Saivism, Buddhism, Islam, Christianity, etc. and allows membership irrespective of caste, colour or religion. The only requirement for being a follower of Meivazhi is to be a believer in God. Meivazhi has only one Temple in Tamil Nadu called as the Meivazhi Salai, its official liturgical language is Tamil.
The religion forbids smoking, alcohol and theft, practices vegetarianism. Its male followers are seen to be clad in white panchakacham and a pointed turban; the disciples who had received spiritual blessings directly from Salai Aandavargal, wear saffron clothing, turban along with an upward-pointing crescent moon symbol called as'Kilnaamam' on their turban. The followers of the Meivazhi religion believe, the person who founded the Meivazhi religion to be the Kalki, the final incarnation of Lord Vishnu as mentioned in Hinduism and the Second Coming of God's incarnation on this Earth as mentioned in various other religions; the followers of this religion address the founder as "Salai Aandavargal". The main source of the early life and history of Salai Aandavargal are extracted from the Meivazhi scriptures written by the early followers of the religion and from contents written by Salai Aandavargal himself. "Aadhi Maanmiyam", one of the volumes of Meivazhi scriptures, narrates the real name, early life and experiences of Salai Andavargal.
According to the scripture, Aandavargal was born in 1857 at Markampatti, a village in Oddanchatram Taluk, Dindigul district, Tamil Nadu. He was named Khader Badsha Rowther by his parents - his father being Jamal Hussain Rowther and mother Periya Thayi, he had his primary education in the village elementary school and followed the profession of his father as an agriculturist. As a youth, he had a keen interest in spirituality, he met many false gurus and believed that hatha yoga was the only way to achieve the highest spiritual realization. But he realized that people were pretending to be saints for the sake of earning money and their own selfish purposes, he migrated to Kasukkaranpalayam, a village in Perundurai taluk, Erode in Tamil Nadu after his marriage to Suleka Bivi and worked as a wholesale paddy merchant. He had a daughter named Aisuamma and he gave up on spirituality, but It was during this period, that he met his satguru Shri Thanigai Mani Piran, stated to be more than 600 years old and who revealed to Salai Aandavargal about his true form.
Shri Thanigai Mani Piran was the GURU of Ramalinga Swamigal. He baptized Salai Aandavargal through Brahmopadhesam, the spiritual rebirth, at Kasukkaranpalayam, Erode. Thereafter, Salai Aandavargal followed his satguru all over South India, renouncing his profession, wife and everything to attain the highest spiritual enlightenment; when Aandavargal finished his travels with his guru, he was ordered to tend to a flock of sheep at Reddiyapatti village in Dindigul district for a year. This is celebrated annually as the "Āṭu mēyppu tirukkōlak kāṭci" festival; the first meeting of Salai Andavargal and his guru is celebrated by the followers as a festival during pournami day of the Panguni month, as the "Piṟavā nāḷ piṟappu tirunāḷ" festival. Thereafter he was directed to observe severe Tapas in the cave on the western side of Thiruparankundram hill which he carried out for many years the wakefulness and near starvation diet of Prickly pear. Thereby he acquired divine symbols in his sacred hand – such us Udukai, Shankhu, Sudarshana Chakra, Vaal, Angusam, Modhagam and the “Khill Namam".
The Crescent moon is the ultimate divine symbol, now used by his followers as their religion's righteous symbol. His holiness acquiring the holy symbol is commemorated by celebrating the festival of “Kodaayudha Sannathath Thirukkappu Kangganath Thirunall“ in the month of Vaikasi; when the savant understood that his disciple Salai Andavargal is endowed with wit and power to commence his holy mission “Meivazhi”, he christened him “Maarganadhar” and departed from him after persuading Salai Andavargal to proceed forward alone in his holy mission. Cladding himself in a saffron robe, Andavargal first preached to sanyasis and Saints, but thereupon he understood that most of the sanyasis were impostors not because of their ignorance but deliberation to loot innocent people’s money for satisfying their lust and hunger. Andavargal gave up the garb of sanyasi and took to preaching family people engaged in worldly occupations. At Tiruppattur in Sivaganga district, Tamil Nadu, he married Panimathi Nachiyar as per his Guru’s wish.
It is claimed that the Heavenly Tokens which distinguish Meivazhi Salai Andavargal from the mushrooms of impostors, masquer
Murāqabah refers to meditation in Sufi terminology. Through murāqbah a person watches over their heart and gains insight into the heart’s relation with its creator and its own surroundings. Murqābah is a core concept in found ṭarīqas; the objective of murāqbah is to purge one's base characters and develop lofty character in its place. The word murāqabah is derived from the base of rā-qāf-bāʿ; the base has the meaning of guarding and watching over with the expectation of noticing any change, unique qualities or abnormalities of a given thing. The word is on verb scale three, which gives a connotation of exaggeration and partnership; this implies that the one, doing murāqabah is diligent and hardworking with the expectation that someone else is doing a similar task. In ancient Arabic, the word murāqabah referred to one, 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, “the observer of the night is as vigilant as a fish in search of water”. This etymology can be connected to the modern linguistical and technical meaning of what murāqabah is understood to be today. Murāqabah is seen to be both with a connotation of persistence and exertion. According to al-Qushayrī and al-Jurjānī 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 cognizant that their lord is aware as well, creating a reciprocal relation. One of the most significant sentiments of the great philosopher and theologian Al-Ghāzālī centers around God-consciousness; that is to obey him. The Creator’s eternal knowledge encompasses the ephemeral existence of mortals, from before their conception to the ages after they have passed on, his Knowledge envelops the internal and the metaphysical. He is the creator. Once one understands this, they must follow a level of etiquette and protocol which are but not limited to: Having humility and modesty 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”.
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. Continuous reflection on one's internal world around them. Standing up for the truth; the physical benefits of murāqabah is akin to the benefits of standard meditation. Metaphysically speaking, the intended result of murāqabah is to refrain from any actions contrary to What is obligatory. and maintain one’s mindfulness in a state that one’s Lord finds them where He is pleased with them and not one where he is displeased with them. To continue to progress in murāqabah one must be consistent for a lengthy period of time to experience the aforementioned benefits. Although it may prove difficult in the beginning, one may always regain their state of mindfulness after recognizing a change from their initial state. Here are the Maqāmāt in which Sufis have broadly categorised their journey of ascension; the categorization is an arbitrary one, each level is further divided into several sublevels.
During the process of enlightenment, some stages overlap each other. Fanāʾ Fī al-Shaykh - Become One or Annihilated in or with the Master, Teacher or Murshid Fanāʾ Fī al-Rasūl - Become One and Annihilated in or with Muhammad Fanāʾ Fī al-Qurʾān- Become One and Annihilated with or in Quran and its commandments. Fanāʾ Fī ʾilāh - Become One and Annihilated in or with God; this is the starting level of meditation. A person who starts meditation enters a somnolent or sleep state. With the passage of time, the person goes into a state between sleep and wakefulness; the person can remember seeing something but not what it is. 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; when Idrāk becomes deep, it is exhibited as sight. The stage of Wurūd starts when 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 goes; the mind gets used to this kind of visions, 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. Kashf or ʾlhām is the stage of starting to get information that most other people are unable to observe. In the beginning, this occurs without personal control. With practice, the mind gets so energized. A person can get any information about any event/person at will; this stage is broadly categorized according to activation of the senses: The person c