The mystical journey (Sulk Irfn) is a voyage from the darkness of the self towards the boundless divine light, wherein the seeker, by traversing through various spiritual stations (manzil) and ranks (maqmt), refines their existence under the illumination of the Divine Truth. Manzil al-Sirn by Khwaja Abdullah Ansari provides a comprehensive and systematic roadmap for this spiritual expedition. This work, inspired by the discourses of Nekounam , elucidates the station of Muraqaba as one of the exalted degrees of the category known as ghat al-Mu'malt (the mode of spiritual dealings). The lecture opens with the invocation Bismillh al-Ramn al-Ram, which acts as a spiritual key that unlocks the doors of wisdom. This phrase signifies the sanctity of the subject matter and the seekers reliance upon the Exalted Divine Essence throughout the path of spiritual journeying. Muraqaba, regarded as a superior degree beyond mere observance (riyah), is examined in this discourse and defined as the continual contemplation (awm al-mulaah al-maqd)that is, the perpetual attention to the Divine Presence. The text initiates its argument by citing two Quranic verses: first, Muraqaba is introduced as a degree surpassing riyah. While riyah pertains to the fulfilment of religious duties and adherence to outward legal ordinances, Muraqaba involves a state of intimate vigilance and continuous attention towards the Divine Reality. This station is a condition of the heart and being, wherein the seeker remains perpetually cognisant of the Divine Presence. Analogous to a constant companionship with the Beloved, Muraqaba prevents negligence and preserves the seeker firmly on the path of Truth. Muraqaba is poetically likened to an individual carrying a precious crystal or mirror upon their head, perpetually anxious about its falling or breaking. This metaphor captures the seekers spiritual state within Muraqaba: bearing the Divine Presence in the heart, with a profound spiritual vigilance born not of fear but of intense love and devoted attention. This apprehensive care signifies a tender guardianship of the sacred trust bestowed by God. Drawing upon the words of Khwaja Nasir al-Din Tusi in his Shar Tajrd, it is stated that mere awareness of ones divine obligation and the affirmation I am accountable carries intrinsic merit, distinct from the rewards conferred by ritual acts of worship such as prayer and fasting. This consciousness places the seeker in a constant posture of responsibility, which itself constitutes a form of Muraqaba. Unlike one who performs acts sporadically and without sincere intention, the dutiful seeker bears the weight of divine accountability ceaselessly throughout the twenty-four hours. Muraqaba is likened to carrying a precious mirror or a considerable sum of money, which compels the seeker to remain perpetually watchful of their surroundings. This vigilance is a spiritual anxiety that prevents negligence and error, ensuring that the seekers relationship with the Divine remains unblemished and that the sacred trust entrusted to them is preserved. Muraqaba comprises three principal degrees, the first of which contains three subordinate stages. The initial stage entails regarding the Divine as the ultimate goal and final object of desire. As a driver fixes their gaze upon the distant destination rather than the immediate road before the vehicle, so too must the seeker direct their focus towards the Divine Truth, avoiding entanglement in ephemeral details. The second stage is tadhll (humbling), which means to perceive all things as insignificant in comparison to the grandeur of the Divine. The utterance of The third stage is characterised by joy and inclination, which impels the seeker towards enthusiasm and progression along the Divine path. In this station, the seeker acquires purity, vitality, and strength, thereby escaping from lethargy and inertia. This joy kindles an inner fire within the seekers heart, preserving them from coldness and spiritual stagnation.Preface
Part One: An Introduction to the Station of Muraqaba
Commencing with the Divine Name
Quranic Citation and Its Exegetical Appraisal
لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً
(Srah al-Tawbah, 9:10; as translated by : They do not observe kinship nor covenant in [regard to] any believer); and second, فَارْتَقِبْ إِنَّهُمْ مُرْتَقِبُونَ
(Srah al-Dukhn, 44:59; s translation: So wait; indeed, they are waiting [too]). However, the text clarifies that these verses do not directly pertain to the mystical concept of Muraqaba but are connected to it through an esoteric, spiritual interpretation imparted by the commentator. This hermeneutic approach emphasises the sustaining of the contemplation of the Divine Essence, which is the ultimate referent of all spiritual concern.Part Two: Definition and Differentiation of Muraqaba
Muraqaba in Contrast to Riyah (Observance)
The Simile of the Crystal Burden
Part Three: The Notion of Taklf (Divine Duty) and Muraqaba
Taklf and Its Reward
Muraqaba as Bearing the Divine Trust
Part Four: The Threefold Degrees of Muraqaba
First Degree: Considering the Divine as the Ultimate Goal
Second Degree: Humbling Oneself Before the Majesty of the Divine
Allhu Akbar
in its profoundest sense expresses that there exists no greatness except that of God. This condition liberates the seeker from self-conceit and pride, guiding them toward humility and complete surrender before the Divine Reality.Third Degree: Joy and Inclination
The spiritual traveller, when engaged in meditation, experiences a spiritual awakeningan impetus and uprising akin to that of a prophet who is divinely commissioned. This awakening is accompanied by joy and exuberance, which safeguard the aspirant from lethargy and lack of motivation. The text employs an evocative metaphor: children playing in the alleyway, who, with a deep breath and a shout of Ali says, Go! rush eagerly towards their goal. This vivid imagery encapsulates the enlivening surge that propels the meditant forward.
The seeker who sets the Truth as their ultimate aim perceives nothing else and is filled with delight. Through this devoted attention, they attain proximity, growth, and spiritual maturation. This proximity results from sustained mindfulness of the Divine Reality, drawing the aspirant ever closer to divine communion.
The text adopts a critical tone against mysticism adulterated by narcotics and artificial stimulants. Such distortions represent a deviation from the authentic path of spiritual conduct. The analogy of an athlete who, instead of disciplined training, resorts to performance-enhancing drugs is employed to elucidate this deviation. Genuine mysticism is attained solely through meditation and sincere attention to the Truth, eschewing counterfeit shortcuts.
True mysticism is characterised by an inner fire and divine fervour that impels the aspirant to dance and move fervently upon the path of the Truth. This divine heat, unlike the dullness induced by artificial stimulants, bestows vitality and spiritual animation. The meditant, imbued with this heavenly grace, becomes self-sufficient and liberated from dependency on spurious aids.
Meditation is described as the act of harmonising with the Divineto move in tandem with the trajectory of the Truth and fully comply with the Divine Will. At this station, the seeker perceives themselves as utterly subject to the Truth, and every movement aligns with the principle of al-ubbu lillh wa al-bughd lillh (love for God and hatred for what opposes God). This concordance is likened to travelling along a slippery road burdened with a crystalline load, necessitating constant vigilance and balance.
Meditation is suffused with warmth and fervour, akin to a flame kindled within the heart of the aspirant. This heat manifests the love and ardour for the Truth, shielding the meditator from coldness and torpor. Contrasted with those of a cold temperament, whose hearts remain joyless, the vigilant meditator thrives with this inner fire, remaining lively and dynamic.
The initial stage of meditation encompasses three degrees: foremost is Exalted Reverence, whereby God is viewed in such grandeur that all else appears diminished and perishable within His radiant majesty. The seeker perceives all creation as manifestations of the Divine act, denying any autonomy to the other than God.
The second degree is Supportive Nearness, a tangible proximity wherein the aspirant senses divine warmth and fervour within their being. This proximity, analogous to placing ones hand upon fire, invigorates and animates the seeker, propelling them onward along the spiritual path.
The third degree is Efficient Joy, an exhilaration that drives the aspirant to hasten rapidly and ardently towards the objective. This joy, whose essence defies comprehension and is only appreciable through spiritual taste, preserves the seeker from any form of weakness or debasement.
