Mur Aqaba

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MURAQABA
The Art and Science
of
Sufi Meditation
By
Shaykh
Khwaja Shamsuddin Azeemi
Patriarch
of the Sufi Order of Azeemia
Translated by:
Syed Shahzad Reaz
AZEEMI UNIVERSITY PRESS

Karachi - Pakistan
www.ksars.org
MURAQABA: THE ART AND SCIENCE OF SUFI MEDITATION
By: KHWAJA SIIAMSUDDIN AZEEMI
English Translation By: Syed Shahzad Reaz
Khwaja Shamsuddin Azeemi Research Society

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All rights reserved. No part of this book may be reproduced or

transmitted in any form or by any means, electronic or
mechanical, including photocopying, recording or by any
information storage and retrieval system without written
permission, except for the inclusion of brief quotations.
Copyright © 2005 by Khwaja Shamsuddin Azeemi & Syed

Shahzad Reaz
Second Edition: November 2013
Published by: Azeemi University Press
Karachi, Pakistan.
Printed by UOB Printers lanhore , Pakistan.
First edition January 2005
Published by Plato Plato Publishing Inc.
3262 westhiemer Rd, 258 Houseton TX 77098 USA
USA Library of Congress Catalog Card Number:

2004095647
ISBN: 0-9758875-4-8
The author of this book does not give out medical advice or
prescribe the use of any technique as a form of treatment for
physical or mental problems without the advice of a physician.
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The intent of the author is only to offer information of a general

nature to help you in quest for emotional and spiritual well-being.
In the event you use any of the information in this book for

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yourself or your loved one, the author and the publisher assume
no responsibility for your actions.
Contents
Contents 4
Introduction 7
About the Author 12
From The Translator's Desk 14
Self and the Cosmos 16
Mental Concentration 20
Spiritual Brain 25
Waves of Thought 28
Third Eye 32
Film and Screen 36
Motions of the Spirit 40
Electrical System 46
Three Layers 51
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Heart of the Cosmos 56
Concept of Unity 59
Muraqaba and Religion 62
Benefits of Muraqaba 78

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Levels 83
Subtle Sensations 99
Spiritual Journey 117
Fatah (Exploration) 121
Classification of Muraqaba 127
Helpful Exercises 141
16-Week Program 145
Spiritual Concept of Healing 150
Muraqaba of Colored Lights 151
Station of Ihsaan 160
The Hidden World 163
Muraqaba of Life After Death 166
Kashaf ul Qaboor 174
Dress of Soul 179
Haatif Ghaybi 182
Tassawar Shaykh 193
Tasawwar Rasul 196
Divine Essence 197
Glossary 199
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Suggested Reading 205
Index 209

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Introduction
vii
By
Shaykh Khwaja Shamsuddin Azeemi
Khanuadah,
Silsila-e-Aaliya Azeemia
When we try to learn a new skill or try to gain knowledge
about it specific subject, we follow a guideline or a system, which
demands that we pay attention to the subject to fully understand
it. Our mind becomes curious to know the where, how and what
of it. When we pay attention to the minor details, that minor
point itself gains value. However, when we ignore the most
important part and do not pay any cognitive attention to it then
even that major point loses its value and importance. Through
contemplation we gain knowledge about any object and the
deeper that knowledge the more we learn about that object and
its qualities.
Muraqaba is the name of that contemplation (tafakkur)

through which man is able to gain the knowledge (ilm) which is
the primordial knowledge of his Ego, Self, or Soul. After gaining
that knowledge, anyone can gain access to his Ego or Soul.
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It appears that the person performing Muraqaba is simply

sitting in it pose with his or her ewes closed. However, merely
shutting the eye and assuming specific pose does not serve the
purpose. Muraqaba is infact angle of perception (tarz-e-fikr)
through which the person doing the Muraqba frees himself or

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herself from outward (zahir) senses and begins thrir .jounry in the
inward (batin) senses.
Now we are goring to look into whether or not the

Muraqaba-like conditions or states exist in us, without adopting
the specific pose of Muraqaba.
Freedom from outward senses happens in our daily life, both

involuntarily and voluntarily. For example, we go to sleep and
while sleeping our brain disconnects from outward senses. It is
true that this disconnection is temporary however; this condition
could not be termed as anything but disconnection from outward
senses. Hence, we can say that Muraqaba is in fact a way of
imposing a state of sleeping without going to sleep.
Every human being, from the time of birth to their death

spends life in two states. In other words, in the human mind
there are two types of conditions that prevail (very moment of our
life. One of these conditions or states is wakening and the other
sleeping or dreaming. In the wakening state, they are trapped in
Time and Space while during dreaming they are free from the
confines of spatiotemporal limitations. This freedom of Time and
Space is sought through Muraqaba by converting the state of
sleeping or dreaming into an awakened state. Because during
Muraqaba, a person goes through the same conditions that he or
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she goes through while sleeping or dreaming.
The notion that dreams are nothing but thoughts is not correct.
In all scriptures including the Qur'an (Koran), dreams have been
mentioned. The dreams that were mentioned in the Qur'an show

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that the realm of dream is free from the restrictions imposed by

Time and Space. When a person tries to impose the state of
dreaming through Muraqaba, they free themselves from that
spatiotemporal boundaries and they journey through the realm of
dream the way they travel while fully wake. All existing things need
foundation; without it they could not survive. This is not something
that is hard to comprehend. For example the foundation of a chair
is its legs. A house remains erect only when inside the earth its
foundation is laid. Similarly, we can only learn a subject or a branch
of knowledge when we know its basics. These basics (or formulas)
are considered as the foundation of any branch of knowledge. God
has revealed it in the Qur'an,
"Al-Lah is the light (nur) of the heavens and earth."
In this Universe, there are several worlds and galaxies. The

Essence and Reality of God is something only God knows or those
with whom He has shared his Secrets. How much of this informafion
God has shared with His chosen servants is not our concern.
However, we do know that God created this entire universe for us
humans. It is stated on several occasions in the Qur'an that the
foundation of this universe is the Light (nur) of God. Based on this
fact it is imperative that Man and all of his abilities be centered on
one foundation.
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It is our daily observation that not all of our actions, motions,

whims, thoughts, imaginations, and feelings are dependent on the
body of bones and flesh. Because when the Spirit disconnects its
link with the physical body then this body of bones and flesh is

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unable to act on its own. As long as the Spirit is attached with the
body, all the needs, and functions necessary for life are present. In
other words, Spirit (ruh) is the foundation of the body.
According to the Qur'an, a limited knowledge of the Spirit is

given. Nevertheless even this limited knowledge is still knowledge.
What we are trying to emphasize is that what we consider Man is a
body of bones and flesh, though that Man is nothing but fiction. The
real Man is the one that protects that skeleton of flesh and keeps
it in motion, whom the Qur'an calls ruh (Spirit). This ruh, in order
to fulfill the needs of life uses a medium. We call this medium
chromosomes. In the Qur'an, God has said that, "We poured Our
ruh in him (Adam)." In other words, ruh created a medium and after
that gave him the senses. Ruh is in fact a component of the Divine
and in it all the knowledge (ilm) of Divine Discretions (mashiat) and
Attributes (sifat) are present, which God so Willed. Just how this
knowledge was acquired by the component, is a Divine Mystery,
which could never be explained.
There are eleven thousand generators (latifa, plural lataif) at

work inside man. According to Sufism, there are eleven thousand
Divine Names as well. Every Divine Name is an Attribute (sifat) and
every Divine Attribute is knowledge (ilm). This knowledge further
expands into more and more spheres to become a manifestation
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of the Divine Attributes.
In order to enter the unseen world (a’larn al-ghayb) or to

behold anything beyond Time and Space, we have to first free
ourselves from the clutches of spatiotemporal restrictions. This is

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only possible when the vision that sees Time and Space frees itself
from its boundaries. To activate that vision, certain exercises have
been created through which even if the human mind is not totally
free at least it is able to come close to it.
Now the next question is how and when the human senses
could be freed from that restriction. One example is the state of
dreaming. Sleeping actually is getting freedom from the diurnal
senses, which are Time and Space. When we go to sleep then our
senses are transferred to a realm where the state of Time and
Space do exist but not in the chronological order in which we spend
our life. The Second way is that while wake human mind could
focus on any object with full concentration. For example when we
read an interesting book, we often lost track of the time. When we
finally look at our watch, we then realize that so much time has
elapsed, though we were not aware of it.
In the Qur'an, the event of Moses receiving the Torah is

mentioned in the following verse,
"And We promised Moses thirty nights and fulfilled it in forty

nights." Day and night are mentioned in the Qur'an in the following
verses,
"And We enter night into the dray and let the clay enter into the
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night." "We take the night out of the day and take the day out of
the night." "We cover the clay onto night and night into the day..."
When we read these verses of the Qur'an, we realized that day

and night are in fact two senses. In other words, our life is divided
into two senses. One of the senses is day the other one is night.
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During the day senses (diurnal senses) restricted with Time and
Space while during night senses (nocturnal senses) we are free
from these restrictions.
The Divine Statement, "We promised Moses thirty nights and

fulfilled it in forty nights" is interesting. Because Moses did not
simply spend forty nights there, his entire stay was forty days and
forty nights. It was not that he was spending the nights at the place
and coming back during the day. He did spend his entire stay at the
Mount. Interestingly God did not mention days in the verse instead
mentions only night. It clearly suggests that during those forty days
and forty nights, Moses was under the influence of nocturnal senses,
the same nocturnal senses which free us from the restrictions of
Time and Space.
Hence, anyone who would impose the nocturnal senses during

the period of day and night on themselves would be free from the
confinement of Time and Space. This freedom from spatiotemporal
restriction is the way to exploring the unseen realm (a’lam al-ghayb)
and getting intuitive information.
During a battle, an arrow injured Imam Ali. It had entered his

thigh and the pain was excruciating. The surgeons could not operate
on it.Because of extreme pain he would not let them even touch it.
One of his companions suggested to the surgeons that they wait until
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Imam Ali began his prayer. When Imam Ali began his prayer, the
surgeons were able to operate on him without him showing any
sign of pain. By the time he was done with his prayers, Imam Ali
realized that the surgeon had already performed the surgery and the

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wound had already been stitched. This event is another example

of the negation of Time and Space. When Imam Ali started his
prayers, his senses went from diurnal state into nocturnal state. The
moment his mind entered the nocturnal senses his focus was
shifted away from the diurnal senses (restriction and pain). The
foundation of Spirituality is based on the reality that Man has two
senses, two brains, and two lives. Just like the two sides of a coin, it
has two sides. One life is restricted; the other one is free. Constrained
life is day, wakefulness, and consciousness. On the other hand, free
life is the name of night, joy, peace and the contentment of the heart.
To gain that life the easiest method in Spirituality is Muraqaba.

Muraqaba is in fact the name of an exercise, effort and the angle of
perception. Through it, anyone can enter the nocturnal senses while
keeping the diurnal senses active as well. Since entering from diurnal
senses to nocturnal senses is not something that he is used to or
familiar with in the beginning he faces challenges. This could
become a burden on the consciousness and sometimes results in
nervous breakdowns or other mental disorders. To avoid that
situation, a person or teacher is needed who has gone through the
different stages of learning and is quite familiar with the ups and
down of it. This teacher would protect the student from any over-
load on the consciousness. This learned and experienced teacher is
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called the shaykh (Sufi Master), pir, or murshid. The person who
receives that training is referred as murid.
Allahumma lakal hamdu walakal shukr

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(Praise and thankfulness be to God).
About the Author
Born Khwaja Shamsuddin Ansari on October 17, 1927 in

Siharanpur, U.P., India into a radical Sunni cleric household; young
Shamsuddin saw firsthand the superficiality of the legalistic outward
religion. Growing up he had several encounters that provoked his
interests in the esoteric religion. At the young age of twenty, he set
out on the quest of finding a true murshid (Sufi Master). That nine-
year journey took him from his native city to places like the Patiala
State, India and then to Lahore and then to Sadiqabad, Pakistan.
Finally in Karachi, he arrived at the doorsteps of the Syed
Muhammad Azeem a.k.a. Qalandar Baba Awliya (1896-1979),
founder of the Sufi Order of Azeemia and grandson of the famous
Indian Sufi, Baba Tajuddin of Nagpur (1852?-1929).
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The next fourteen years under his tutelage saw the

transformation of this undereducated and functionally illiterate
person into the author of around a dozen books and several articles
on parapsychology, telepathy, and spirituality. In 1962, Shaykh

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Azeemi started writing articles on spirituality in various Pakistani

newspapers and magazines. The most famous of them was his
advice column Roohani Daak, in Urdu Daily Jung. People from all
walks of life and faith would write to him for his advice on their
problems. On average, Shaykh Azeemi received 3,000 nails it day.
Because of its huge success, a monthly magazine Roohani Digest
was launched in 1978. Shaykh Azeemi is the Editor in Chief of the
magazine, which now has its own website
www.roohanidigest.com. In 1979 before his physical death,
Qalandar Baba Awliya designated Shavkh Azeemi as the Patriarch
of the Sufi Order of Azeemia.
What sets this Sufi Order apart from most of the other Orders is
that it is available to people from all the faiths. Hence, it number of
Shaykh Azeemi's students are Hindus, Christians and Zoroastrian as
well as members of other faiths. The main headquarters of the Sufi
Order of Azeemia is its convent (khanqah) at Surjani Town,
subdivision of Karachi, where Shaykh Azeemi still receives and gives
free advice to people daily. The convent holds weekly Muraqaba
sessions as well as training classes and hangar.
Since 2001, Shaykh Azeemi has delegated most of his editorial

responsibilities to his eldest son and shaykh-designate Mr. Waqar
Yousuf Azeemi. Mr. Waqar Yousuf Azeemi, himself an author, was
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recently elected the Finance-Secretary of the prestigious All-Pakistan

Newspaper Society (APNS), an organization credited with upholding
and striving for the freedom of the press in that country.
— Syed Shahzad Reaz

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From The Translator's Desk
I have been a fan of Shaykh Azeemi's writing since my teen years.

Early on when I observed the hypocrisy and shallowness of the
religious establishment and was growing tired of the rhetoric, his
writings on metaphysics, on parapsychology as well as other social
evils facing the Muslims Societies were a breath of fresh air. His
approach was very different; instead of being overly critical or self-
righteous, he always offered hope, introduced new ideas and
optimism. The first time that I attended the Urs ceremony of
Qalandar Baba Awliya (1896-1979) in Karachi was in 1990, I noticed
that toward the end of the ceremony people, young and old, male
and female would line up just to get a hug from the Shaykh. You could
see their anxiousness as they wait their turn. In a culture of least
physical contact, where even parents do not hug their adult children
and public display of affection is limited to very young children, that
too was refreshing. Back then I was only familiar with his writing and
have not yet met the Shaykh in person. So I too joined the queue.
After a long wait, in which people of different economic and ethnic
backgrounds and from different parts of the world formed a single
line, got their hug, some cried on his shoulder, some asked him to
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pray for them, I too got my turn. I then realized why people were
waiting so anxiously for so long. It was a very brief hug but I felt
something. It wasn't that I hadn't hugged anyone before but this was
different.

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Shaykh Azeemi has since transformed many lives through his

writings and his teaching of spiritual awareness. When this book
Muraqaba first came out in Urdu, I almost had this urge that this
book in particular need to be translated into English. Fortunately,
the Shaykh on his last visit to Houston granted me the permission
to translate it.
Anyone who has written or translated a book knows that it is not

a one man job. It is indeed a team effort. I could not have translated
this book without the support, encouragements, and advice of
countless friends and well-wishers. First, I would like to thank Dr.
Harold Raley for the excellent editing and David Raley of Kingsley
Literary Services for the cover design and layout setup. I could not
have done without you. To Dr. Carl W. Ernst, Author and Professor of
University of North Carolina at Chapel Hill for his advise on
uniformity of using the Sufi terms. To Shaykh Kabir Helminski for his
kind words for the project. To Syed M Azhar, founder of Sheikh Chilli
Restaurant of Houston, the first and only Pakistani-restaurant in the
city hack in 70's and a popular local radio personality, for his
encouragements throughout the project. Mr. Azhar is definitely the
icon of the South Asian community of Houston. I would also like to
thank Brother Abdul Hafeez Butt of Manchester, England, who last
year lost his wife and life companion Syeda Saeeda Khatoon, yet
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gracefully assisted in the project. To Naseem Burke of New Orleans

and Rashida Jilani of Toronto, Canada, both in charge of their local
chapters of Azeemi Order for wishing the project well. To Fasahat
Mohiuddin of Modern Tribune and to Urdu literary society of

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Houston, Gahwar-e-Adab's Attorney Syed Nayyer Izfar, Syed Mohsin

Zaidi, Arslan Usmani, Syed Ameerul Hasan, former labor leader
Ghulam Mohyuddin Chisti, Imtiaz Ahsan, Aman Khan, Aijaz Ahmed,
Khalid Ali, Shoaib Ahmed, Syed Athar Ali Kazmi, Moidul Hasan, Ali
Hasan, Azam Akhtar, City Councilman M J Khan and HPD officer
Muzaffar Siddiqi and to Mr. Ashraf Meghani of J&M for taking care of
most of my accounting and other related paper-work and to Mian
Nazir of Rehmania for his kind wishes as well and to anyone I missed,
I apologize in advance. I thank all of you for your support and kind
words.
Last but not least, I would like to show my gratitude for Shaykh
Azeemi for entrusting me with this task and giving me the permission
to translate his book and to God for giving me the ability to do and
complete this job.
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Self and the Cosmos
In the current information age, the very question of what Man is,
and to what extent his abilities go, has gained prominence.
Metaphysical knowledge tells us that Man is not just a mass of
muscles and bones but in fact is a living universe or microcosm (a'lam
asghar) itself. His life is primarily relying on information. As a matter
of fact his life is nothing but a collection of thoughts and imagination.
His every movement is influenced by information and thoughts.
Every human achievement is circled around the unseen world of
cognition, imagination and creative thoughts. By giving new meaning
to this idea, Man creates and invents new things out of nothing.
Human consciousness has evolved in a way similar to child

development. From day one to around age five, a child's cognitive
abilities remain marginal, and from age six to pre-puberty their
mental ability improves to a degree. However, after puberty and
adolescence, when they enter adulthood, their mental and physical
abilities reach its zenith. In a similar fashion, human consciousness
has also developed itself slowly to its modern or current level.
Although the modern world has developed and is advanced
technologically, it would be presumptuous to think that the time we
are living in has achieved its highest level of knowledge and
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inventiveness. Human mind has an unlimited potential to grow and

expand without ever being stopped at any given point. The truth is
that there exists a huge chunk of discoveries and explorations that is
still hidden or simply beyond the scope of the human mind. Mind is

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the basis of all experiments, observations and senses. No human

inventions could be possible without it. During the cognitive process,
the mind expands its capabilities and as a result innovations and new
branches of knowledge emerge. Human mind has always been a
mystery for thousands of years up to our present age. Scientists
believe that we have only consumed five to ten percent of our
mental capabilities. A much larger share of its strength is still lying
dormant. In other words what we have achieved so far is only five to
ten percent of our hidden mental capability.
What we have discussed so far shows that current explorations

and developments in the fields of medicine, Botany and Zoology,
Genetics, Physics, Chemistry, Architecture, Psychology and
Parapsychology and other areas reflect human capabilities. However
we rarely come to this conclusion that all these are actually mirroring
our mental abilities which the Nature has given to us.
Every day discoveries about the mind and inner dimensions are
showing that human existence is divided into two. One half is its
outer layer and the second half is the movement in its inner plane.
These two sides are linked with each other. The idea that Man is not
simply confined to his physical side and outward feelings has
surfaced from time to time in all phases of human history. There is
an internal sphere in humans which is independent of material
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needs. This is the sphere that is behind sending the entire cognitive
stimulus to the physical sphere. That internal sphere is actually what
Man is and is commonly known as the Soul (nafas) or Spirit (ruh).
Spiritualists of all times have maintained that if we focus on our inner

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or spiritual heart, we would be able to explore the might or the

potential of our true Self.
All revealed scriptures have generally mentioned the paranormal

capabilities of human. According to them, outwardly, human beings
are made of bones and flesh but in their inner self lies energy, which
is the reflection of the attributes of their Creator. This is what Spirit
(ruh) is. Through this energy, the spiritual person receives the Divine
Knowledge.
Revealed scriptures have divided the human senses in two major

spheres: the Cosmos (macrocosm) and the Self (microcosm). The
Cosmos (a'alm akbar) represents all outward physical or material
beings and the Self (a'lam asghar) is everything that exists within. The
human knowledge about the Self or inner being is at the initial phase
right now. Just as a few hundred years back, most scientific
knowledge of today would have been considered witchcraft or magic
but are now part of our everyday life. In the same respect, the
knowledge regarding the Self is at its infancy level right now. We are
only beginning to know the wonders and depths of it.
Vision, Hearing, Speech, Taste and Touch are usually considered

as the basic five senses of human being. Each one is well defined and
has its own application. Similarly, each one has its own limits as well.
For instance we are not able to see objects beyond a certain distance,
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or are unable to hear voices under a certain frequency or could not

touch anything unless it is within our physical reach.
All five of these senses have limits within the physical realm but
they are limitless in the spiritual realm. The spiritual senses usually

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remain hidden or dormant. However once they are activated the

vision becomes independent of any boundaries or confinement of
distance. The ear hears sounds of any wavelength and speech no
longer finds itself in need of any words. Without uttering a single
word a person could send or receive his or her thoughts to anyone,
anytime no matter where the subject is. The truth is that human
senses actually come to their peak when spiritual senses are in
motion. These senses open the door for such limitless observations
and explorations that are normally dormant. Through these
senses alone, a person could enter the hidden realm of millions of
galaxies and countless stars and could encounter creatures that
are otherwise considered non-existent such as angels or species
of other planets.
The most effective way of activating and enhancing the spiritual

sense is Muraqaba (meditation). Muraqaba is an exercise, a skill, or
simply a way of thinking, which turns the otherwise dormant
senses into a vibrant and awake mode. Through it we can explore
those forces that are beyond the scope of physical senses. It also
serves to improve the already existing paranormal abilities of an
individual. Throughout human history it has existed in one form
or the other.
Spiritually and psychologically as well as physiologically there are

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various advantages of practicing Muraqaba. First and foremost it

improves concentration, immunity, memory, prevents psychological
complications, and controls our negative thoughts and emotions
thereby giving us a feeling of serenity and tranquility. Overall we are

MURAQBA 21
able to perform well in our daily tasks whether it is work related or

in relationships.
The basic element of Muraqaba exists in all major religions of the

world in one way or the other. Emphasis on prayer is always placed
on higher focus and deeper thinking. So far in this chapter we
have discussed the Muraqaba in general. However in the following
chapters we are going to discuss the different forms of Muraqaba
and its classification. We will briefly shed some light on other
spiritual exercises, as well as ways to activate and improve the
hidden capabilities vis-a-vis the spiritual powers of our relatively
unknown self.
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MURAQBA 22
Mental Concentration
In our material life we have various abilities to perform

different tasks. All of these are the abilities of the conscious mind.
For example the ability to touch, to feel, to listen, to smell, to
behold, to taste, to speak, to hold, to walk, to sleep or to arise and
so on all fall under that category. Various branches of knowledge
like art, music, printing, literature, poetry, history, science and so
on and so forth are also in the same league. When someone wants
to learn a skill that he or she does not already know, the first thing
they need to do is to concentrate on the idea of learning that
particular skill and then depending on their overall enthusiasm, the
hidden qualities and abilities come to the surface. Bottom line is
that to set any ability into motion the primary thing is to focus on
it. No one could acquire any skill or ability without concentrating
on the idea of acquiring that skill. Whether it is intentional or unin-
tentional, concentration is the basis of all learning and acquiring
new skills.
This rule also applies to the awakening of spiritual abilities. Since

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we are unaware of the extent of our spiritual potential, we simply do

not even attempt to focus on it. Unless someone would try to focus
on his or her inner self, their spiritual abilities would never emerge.

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We all know for a fact that unless any work is done using the full
concentration, desired results would never be achieved. Whether it
is educational, sports or spiritual, mental concentration is the
backbone of all the achievements. To learn something we need an
environment where there is least distraction. When we learn
something new using full concentration, we usually achieve the
desired results. On the other hand if the environment is full of
distraction then our objective could not he achieved, no matter great
our ability to learn it.
Concentration is the name of focusing the mind into one point so

that it could be focused on a single thought or point. Through it, the
scattered forces from the depth of mind converge and then surface.
The reason why so many reflections of the soul and its unlimited
force remain dormant is because the power of mental concentration
is hardly used to activate the paranormal capabilities that exist
within each of us.
Under the influence of emotions, thoughts, and urges, the mind

is constantly changing from one state to the other. It never stays in a
single state. Due to the constant influx of thoughts, we failed to
perceive the stations that are the source of our origin.
Example
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Radio stations throughout the world relay their transmission on

the air through radio waves. Each wave has its own frequency. The
various radio sets receiving the transmission are receivers, because
they receive the transmission. To receive those transmissions radio
sets must be tuned to the same frequency, which is the frequency

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of that radio station. It is our daily routine that whenever we want

to hear our favorite radio station, all we have to do is to adjust the
switch to the relaying station's frequency. When the receiving
frequency corresponds to the relaying frequency we start hearing
our favorite station.
All radio stations relay their programming in different

frequencies. When the frequencies do not match, we do not hear
anything. In the same way if there is resistance of any kind, for
example bad weather, we do not hear the clear sound. In case of
television sound and picture are relayed together. We not only hear
the sound but watch the pictures as well in different channels.
In the same way human consciousness is also a receiver. The

information that is stored in the depth of the mind transmits itself in
various forms to the consciousness. Some information is displayed in
the form of pictures, some in the form of imagination. Others are
received in the form of thought, while some are also received as
sound.
We all know for a fact that thoughts come to our mind

involuntarily. There is not a single moment in our life when we are
free of thoughts. What we do not realize is the urges for food and
water to end our hunger and thirst are also thoughts. And so are our
needs for sleep or awakening after sleep. Happiness, sadness, and
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other emotions are thoughts as well. Not only thoughts and

imaginations but vision, hearing, touch are nothing but information.
In fact our whole life revolves around thoughts and when this
process finally ends, it culminates in death.

MURAQBA 25
Law of Inventions
When a thought goes deeper, it has a way of manifesting itself. If

life were something other than the thoughts then they would not
have affected us. However, the truth is that when happier thoughts
come to our mind, we feel serenity and peace. Scary thoughts make
us fearful and when doubts enter our mind, we become anxious.
From the medical point of view, this has been recognized as well.
Diseases and disorders like ulcers, other digestive ailments,
hypertension, depression and others either are caused or get
complicated by thoughts. This is our daily observation that when
we are worried or anxious, we lose our appetite. Even a remote
thought about an accident or any other disaster could send our
heart rate up. In the same way, we would not be able to go to
work or school unless the thought of going to work or school
enters our conscious mind. For instance if we wanted to build a
house, the first thought that comes to our mind is the need of the
house. When this thought activates we start making plans for it
like getting the capital or loan, contact builders and so on. The
architecture itself is stored in the human mind in the form of a
thought. Therefore, when the forces of thoughts and action
combine, the construction of the house starts. The house that
once existed in the form of a thought manifests itself into a
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building.
The scriptures tell us that there is a single source of all the

thoughts. That source is the Point of Self (nuqta zaat) which exists in
the depths of the mind. Through this source, unlimited information

MURAQBA 26
(thought) is transmitted continuously. However, the information

that is received by the conscious receiver is very limited. This
information becomes his knowledge and memory and it is this, which
we call consciousness. To receive more and detailed information we
need to have higher mental concentration. When our cognition
descends into our Point of Self with full mental focus, then little by
little we encounter that information that is beyond the scope of our
ordinary senses.
The last boundary of this transmitting information is really what

consciousness is all about. To receive more and in-depth
information, we have to be acquainted with our subconscious. Just
as in the field of science, any new formula or invention is in fact new
information. Scientists and inventors spend days, months, and
sometimes years on contemplating on a point; this cognitive activity
eventually sends them into the realm of subconscious that exists
beyond the layers of consciousness. This results in the discovery or
invention of something new. Therefore, even they could not come
to any conclusion unless they venture into the subconscious.
First, the idea about an invention enters the mind of the inventor
and his mind starts to focus on it. The deeper the mind descends into
the thought, the greater the thought broadens; and the form and
figures of that thought begin to form. Eventually it manifests as the
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final invention. Here we can use the invention of airplanes as an

example. First in the human mind, the very idea of flight came by
simply watching the birds. That curiosity or the desire to fly in space
continued to guide man over time. When one generation died, it

MURAQBA 27
gave away its conscious inheri tance to the new generation. First,
humans tried to imitate the birds by attaching wings to their bodies,
but that did not work. Nevertheless, that failure did not stop the
desire and so the process continued for centuries. Some like
Leonardo Da Vinci came very close but the end product was still far
away. Little by little, the mechanics of flight started to emerge in the
mind and the concepts of air pressure and aerodynamics were finally
revealed. And as we know it, the Wright brothers finally succeeded
in making a machine that could fly and the rest is history.
All branches of knowledge, rational or intuitive, work the same

way. That is, when the mind focuses on any given idea or topic with
all its abilities then hidden details leap into the mind. When the
cognition focuses on the outward or physical subjects, then physical
knowledge is revealed and when it descends into the inner plane
then esoteric knowledge and revelation surface.
The consciousness of a child is different from that of an adult. At

the time of the birth, the child is unaware of his environment. His
vision hardly stays on any object nor could he comprehend the
sounds around his environment. He could not speak or sense time
and space. Slowly and gradually, he learns more or less everything
that is prevalent in his environment (i.e., society). Even the way of
thinking is transferred from his environment to him. In this transfer,
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the child's will or intention also plays a part. A big chunk of

knowledge that he receives comes involuntarily from the people of
his environment. He learns to speak his native language without ever
receiving a formal education for that language. In the same way, he

MURAQBA 28
learns the meaning and use of the objects present in his

environment. More or less a child sees, understands, and perceives
the knowledge and consciousness of his elders. By the time he
reaches adulthood, his consciousness contains roughly everything
that enables him to lead the life in the same manner or style that is
prevalent in his society.
To better explain consciousness we can use the example of a

mirror. On it the lights fall and reflect, in the same way thoughts in
the form of lights shine on consciousness and based on its knowledge
and interest, it absorbs some of those while letting go of others. The
lights that the consciousness absorbs stay on the screen. Man sees
and feels them but those that cross its screen he is able to behold.
Example
If a clear, clean glass is placed in front of you, and you are

unaware of it then you would not be able to see it. The reason is
simple, the light passes through that glass, and reflection does not
occur. Since there is no reflection, eyes could not see it. You might
have seen people would walk towards those glass walls and only
after they are hit with it that they realize that it was a glass.
The consciousness has a natural ability that when it is focused

on an object, it starts absorbing the lights from it. These lights,
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which were then unknown, become declassified, as it gets hold of

them. This hold or grasp is what we call knowledge, experience,
and observation etc. According to the Spiritual branch of
knowledge, the unseen realm holds an unlimited number of these
lights. In this realm of lights lie the galaxies, the species of other

MURAQBA 29
planets, civilizations, and spiritual mysteries and abundance of

spiritual knowledge. When you shift your focus to your inner Self
then on the screen of your consciousness is information that starts
to appear in the form of images and your consciousness is then able
to understand them as they appear. Gradually it understands and
feels them just as a child slowly gets acquainted with his environ-
ment.
The will or intention plays a big part in activating your spiritual or

hidden senses. When you do Muraqaba with your closed eyes, you
are aware that beyond this darkness those objects do exist. This
awareness helps activate your esoteric vision. At first, you get
frustrated but with continued practice, your will or intention is set
into motion and you with your eyes closed are able to see the unseen
realm just as with open eyes you see the material world.
We all know that belief plays a major part in achieving anything.

If you do not believe that New York is a city then you would never be
able to get there. If we do not believe in Chemistry as a science, we
would not able to learn it Ever.
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Spiritual Brain
Many life experiences and events point to the fact that there are
perceptual resources available besides the physical senses in humans

MURAQBA 30
whose capability and attributes are much higher and greater than
normal senses. Based on the way with which these perceptual
resources are exposed to us, different terms have been assigned to
them, for example sixth sense, Extra Sensory Perception or ESP, intu-
ition, conscience, inner voice and spiritual flight among others.
We all go through a certain phase of our life when the ability to

think becomes clogged. We cannot make up our mind in the face
of turmoil or a crisis. In the midst of that confusion, a thought
suddenly crosses our mind like a flash and we become aware of
something that could not be explained, nor does it have any
apparent relationship to the state of affairs. This thought is
sometimes so strong that we simply cannot avoid being influenced
by it. The more compelling fact is that when we act on that very
thought, the problem that we were facing, goes away. Often we
hear people saying that their sixth sense was telling them
something or that they were receiving a thought repeatedly and
then it all happened the way it was in their mind.
Example I:
You suddenly start thinking about a relative whom you have not
seen in years. From time to time, his or her picture appears in your
mind though there is no apparent reason for it. You began
questioning yourself why it was happening. Sometimes it may also
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be accompanied by feelings of happiness or of worry. Shortly

thereafter, you learn that same person either is sick or was involved
in an accident. In the same way sometimes a thought of a friend
starts coming into your mind for no reason and moments later same

MURAQBA 31
person is knocking at your door. Often when a group of people is

talking about something and the topic of discussion imperceptibly
moves to an absent specific person and a short while later, that same
person shows up unexpectedly.
Example II:
A scientist spends time researching something and analyzing the

results and during that process of deep thinking, he or she is able to
form a new idea. This new discovery would then become the basis
for a new formula or a branch of science. This discovery process
unfolds in a step-by-step way or in some occasions bypasses all the
trial and error stages and forms in an instant. In a step-by-step
process, this discovery does not feel to be out of ordinary. However
if it happened in an instant then it cannot be termed as the working
of the normal senses.
In organic chemistry Benzene is a compound. The discovery of its

molecular structure is in many ways similar to what we have just dis-
cussed. Chemist Friedrich August Kekule (1829-1896) was busy
finding out the molecular structure of Benzene, since based on
earlier assumptions it was not what he thought it should have been.
However, even after spending day after day he was not able to come
to any conclusion. One night he saw in his dream that there were six
serpents who were grabbing each other's tail in such a way that it
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formed a specific figure. Simply by looking at that figure he got the

idea of the molecular structure of Benzene. After he woke up, he
worked on that figure for a while and proved that the molecular
structure of Benzene is the same as what he had seen in his dream.

MURAQBA 32
In the same way, many advances in the field of medicine are a

result of intuitive guidance. Because of mental work of the doctors
and or researchers, the mind focuses on any chemical, compound, or
drug and through experiments and research the intuitive signal is
transformed into the material form and figure and the belief of its
success.
Creative art as well as any other conscious performance is also

influenced by the delicate perception. Many subjects, writings,
poems, and thoughts cannot be viewed as cognitive efforts. This is
also noted by authors, painters, poets, or philosophers and often
referred to as 'inspiration' or its absence as `writers block'.
By looking at the different stages of life, it is evident that we

are influenced by cognition and intuition. In order to live a
meaningful life, the things we need are provided to us from a
source. In our mind, thoughts are formed in an order on their own
and because of that order, we lead an orderly life. From early
childhood to late years the experiences our consciousness gathers
and the awareness of its organized and powerful use is also
provided by that source.
This internal working can be seen in the different types of

personalities and interests. Consciousness gets its signal of centrality
and aptitude from the unconscious. For instance, two children of
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same parents usually have different aptitudes and abilities. Even

though socially they belong to the same economic strata and receive
equal attention from the parents. They go to the same school but
with age their conscious interests become different. One takes

MURAQBA 33
interest in arts while the other aspires to become a lawyer. One

excels in academics and gets good grades while the other does not.
We would not be able to find any clues if we were going to look into
the outward circumstances. Similarly, if these children were asked
why they take certain interest in one subject but not the other, they
would not be able to answer that as well. The truth is that the
impressed mark of the unconscious determines the course of
interest for the consciousness and the individual's ability, interest,
and performance gets distinguished.
This can also be seen in the Animal Kingdom. In the lower

animals as well as among insects there exists an individualized as
well as collective cohesive consciousness. Moreover, we know that
in the workings of that consciousness, cognition, or education plays
no part. For example the making of the spider's web or the ability
to fly among birds or the ability of honey-bee to make honey from
the flowers are all the behavior we usually call innate behavior.
None of these skills is taught in any way. What we are trying to point
out is that behind the mechanism of the consciousness, there is a
source. The consciousness is influenced by that source. Human life
in all its different stages is influenced by that same source, but since
we are so used to our daily routine, we hardly pay any attention to
it. However, there are different aspects, which could not be termed
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as routine or ordinary. Therefore based on experiences and

observations human cognition is forced to classify these into
different layers. Psychology talks about subconsciousness and

MURAQBA 34
unconsciousness while Parapsychology deals with the sixth sense,

inner voice, or Extra
Sensory Perception (ESP) Religious figures introduce us to

conscience, intuition and the spirit. Hence, all branches of knowledge
recognize the existence of a source or entity besides the brain. More
interestingly, even non-religious people (e.g., Karl Marx) are forced
to recognize a unit, which is beyond the scope of human intelligence
or consciousness Nature.
In other words, there are two brains in humans. One of them is

the outward one while the other is hidden. The more this outward
brain is connected to the hidden brain the more peaceful a life we
lead. Our angle of perception gets wider and the capability of the
brain to receive and comprehend the intuitive information it
receives from the hidden brain is enhanced. All Spiritual branches
of knowledge (including Sufism) are based on the notion that a
person be able to use the spiritual brain as much as possible. The
transferring of thoughts without material medium (Telepathy);
receiving information without the help of any material medium
(kashaf ; making changes in things and thoughts with the spiritual
power (tasarraf); knowledge of spiritual formulas; visiting other worlds;
observing angels and jinns, Heaven, Hell, the Divine Throne and
glimpses of the Divine Attributes, all these are possible only when
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the spiritual brain of the individual is activated and functional.

MURAQBA 35
Waves of Thought
In the human mind the waves of information from the cosmos

convert into thoughts. Just as when you throw a stone on a still pond
of water, it creates circular waves in the pond; in the same manner,
waves of thoughts are created when cosmic information energy
enters our mind.
When we look into our daily routine, it becomes obvious that

right away when we wake up, thoughts of work or school bumps into
our mind. Being under the influence of those thoughts, we start
our day by dressing and then set out for work or school. On our way
to work, we see hundreds and thousands of images right before our
eyes. At the same time, we hear different voices (or noises).There
are certain images that draw our attention, such as a car wreck on a
freeway that leaves a lasting impression in our mind. Likewise, we
cannot help but read whatever is written on the new billboard, but
once we arrive at work or school, our job or schoolwork draws our
attention.
After a day at school or work when we return to our homes,

domestic issues engulf our mind. After finishing some chores we then
turn to either entertainment, like watching TV or listening to music
or go out for dinner or movies or hang out with our friends and
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buddies until it gets late and then we finally go to our bed. The next
day is spent more or less in the same way.
If we take any given period of the day, we realize that our

attention never stays on any given matter for very long. It shifts along

MURAQBA 36
with the incoming thoughts. Troublesome thoughts worry us and we

could not help but worry endlessly about it. On the other hand, any
happy thought sets our mind into the emotional bliss of happiness.
Similarly, thoughts of any past unpleasant incident set our mind into
looking into the fine details of that incident.
By examining our daily routine of mental occupation, it is evident

that our mind is constantly engrossed in the affairs of the
surrounding environment and the normal waking period of the day
is routinely consumed by the mental hustle and bustle. We are
constantly bombarded by the incoming thoughts related to the
surroundings and hardly any time is spent when our focus is shifted
from the seemingly never-ending thoughts. This throng of thoughts
becomes a hurdle for consciousness and because of that it never
pays any attention to the esoteric life. Just as it is harder to inside the
pond when the waves are on top of it, the mind is therefore, unable
to see the inner reflections.
Reflections that falls on the mind are either light or strong

based on their impressions. Strong impressions can be perceived
by the consciousness, however lighter impressions on the mind
are beyond the approach of the consciousness. Hence, very light
reflections become oblivious. As long as the mental focus remains
on the inside waves of thoughts, peeping inside the mind remains
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unattainable. But when the focus is diverted from the thoughts

that are surfacing, then the mental vision starts functioning in the
inner realm, and the lighter reflections can now be seen that
otherwise are ignored or unseen.

MURAQBA 37
The central idea of the above explanation is that in order to

acquire spiritual knowledge and to awaken the paranormal abilities,
the most fundamental thing to have is mental concentration. The
first and foremost lesson that is taught or learned in the science of
spiritual awakening is the state of emptiness of mind. Mental
emptiness is the first lesson of the spiritual science. Through this
ability, the student is able to observe the spiritual realm free from
any worldly thoughts.
This does not mean, however, that no thought at all would

come into the mind. Mental emptiness is a state in which
concentration is focused on a single idea or point in such a way that
the person would not let any other thought in his or her mind at
will. It could also be defined as the mind being so deeply focused
on a single idea or thought that all other thoughts simply become
less important and eventually disappear. You would encounter
difficulties in practicing mental emptiness' in the beginning. The
reason is that we are not used to this condition. However, by
continued practice it is attainable. The descriptive term for the
mental emptiness is Muraqaba (or meditation). Mental emptiness
is evident in many aspects of our daily life.
Example
When we sit down to write an essay or a story, we grab the pen

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or the keyboard to write. The mind then starts the process of

choosing words and so on. The environment in which we perform
these tasks may have various things or sounds that normally distract
our attention. Nevertheless, we are not distracted and remained

MURAQBA 38
focused on writing the material. Our thoughts and actions revolve

around the sarne points.
The same goes for driving. While driving a vehicle, our entire
focus remains on the traffic as well as the mechanical aspect of
driving. Moreover, because of that mental focus our body is able
to control and operate the vehicle. During driving we try our best
to remain focused on the road and the incoming traffic; while at
the same time we chat with the passengers in the vehicle, listen to
our favorite radio or music and various thoughts cross our minds,
but our intentional focus never shifts from driving.
More or less the same state of mind is needed for performing

Muraqaba. For 10-15 minutes or an hour the person who is
meditating tries to remain focused or concentrated on a single
idea or thought, while at the same time mentally disengaged from
all other activities or thoughts. In other words, Muraqaba in
essence is to become thoughtless in a thought.
During the Muraqaba, all of those resources are applied

through which the mind disengages from external influences and
becomes absorbed in a single thought or idea. When the influx of
thoughts of outward environment is suspended, then the latent
source of information starts to surface through which the person
envisions, listens, touches and performs all other functions that
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are commonly known as the paranormal or spiritual abilities.
Rumi has explained the same phenomenon in his verse.
EYES ARE SHUT

MURAQBA 39
SO ARE EARS
AND LIPS ARE SEALED
YET SIGHT STILL BEHOLDS
Third Eye
Under physical or conscious senses we see through the physical

eye. When our eyes are closed, then the information that comes to
us through normal vision gets suspended and we are unable to see
anything. This is simply how the mechanism of the physical eye
works.
It is often stated that we see through our eyes but if we had paid
attention, we would have come to realize that eyes are not the only
thing needed for vision. If the system that transports the information
from the sight screen to the brain were suspended then the person
would be unable to see even with perfect eyes. This suggests that
eyes are only a part in the mechanism of vision. They are not
everything.
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Occasionally, we observe someone sleeping with his/her eyes

open. In that instance, the person is unaware of what is going on in
his/her surrounding. Eyes and the nervous system that supports
sight is all there but he is unable to see. That proves that the brain
has to be in an attentive state for us to see.

MURAQBA 40
Example
Every day we leave home to go to work (or school) and almost

daily, we see various things on our way to work. Yet if someone asks
us to list everything that we saw, we would only be able to list those
that we paid attention to. Another similar example would be when
we find ourselves in the midst of a deep thought and the voices or
things that are happening in our surroundings do not cross our mind.
The human mind has a continuous flow of thoughts and

imagination. By looking deeper we find that all the activities and
colorfulness of life are related to those thoughts and imaginations.
All natural and innate urges emerge from thoughts as well, not
only mundane activities of life but arts and science begin with
human imagination.
When we look externally, the information from the surrounding

environment serves as the axis for the thoughts. I lowever often
someone who is sitting, being unaware of the surroundings, is able to
receive the flow of thoughts and visual images in the screen of his
mind. This suggests that when the reflection of the outward falls on
the screen of sight through light, then the physical eye sees the
outward images.
i6
However, when thoughts and imaginations emerge on the
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mental screen then the light of the outward plays no part in it. We
feel the reflection of the imagination in the same way as we do for
the reflection of the outward image. The reflection of the
imagination may be dim though it contains the same meaning as

MURAQBA 41
the image of the outward. Hence, we can say that the process of
vision occurred in both instances.
Often we experience an event that has left us with lasting

impressions or a personality with whom we are emotionally
attached so that when the mind goes to any of the above and the
focus deepens as well, then the minute details of the event or the
image of that person emerges on the screen of the mind. That
image emerges in such a manner that we feel it like a pictorial
form. No image comes from the outward. Nevertheless, we feel
that pictorial image right in front of us, as if the image were in front
of our eyes.
In the same way when we are asleep, our eyes are closed and yet
we behold different scenes in the dream. It has happened in our
experience that sometimes when we see an event-taking place in a
dream or semi-drowsiness, a few days later the same event actually
takes place.
The above examples from daily life illustrate the fact that in
seeing those images or feeling the reflection of those images the
involvement of our physical eye is absolutely nothing. What we are
trying to explain is that human vision is independent of any
material elements for its true functioning. In one manner, it works
through the means of physical eye and in the other style or manner
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it is entirely free of any need of a physical eye. The style of vision

that functions without the means of physical eye is often referred
as inner vision, esoteric vision or simply as the third eye.

MURAQBA 42
If we were to define man in terms of spiritual sciences it would

simply be as vision. Vision is dependent on information. Information
is constantly received in the mind and there it eventually turns into
the vision.
Any information that comes from the outside is elucidated in

the cleanest form by the sense of vision. The sense of vision is
responsible for providing the mind with as much information as
possible. When this sense works within the physical body, the
physical eye does the "observation ". However, the same sense
can function without the means of a physical eye. When the
movement of the physical eye is suspended but the sight is
focused on any given object then the flow of information stops.
The sense of sight or vision then starts ascending.
Unless the sense of sight performs its entire function, its role
remains incomplete. Under the Laws of Creation, it is bound to
perform its given function. When the sense of sight ascends, man
starts to see with eyes closed the hidden realm. At that moment,
the vision observes all the different dimensions of the entire
Universe. Those are the forms and figures that a step later
manifest as material forms. These figures are called the esoteric
or spiritual world. Consistency in Muraqaba forces the sense of
vision to hide behind the physical world and turn the focus of the
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vision toward the world, which could not be seen with the physical
eyes.
When we see from our eyes, eyelids move and the process of
winking happens. Continuously doing so puts a pressure on

MURAQBA 43
eyeballs. They move in different directions because of it. Through

these movements of eyeballs, the sense of outward light works
inside the brain. In addition, the brain gets the information as to
what and where everything lies in the environment. All these
movements happen when a person is focused on the outward
world and wants to get as much information as possible.
Involvement in the outward world evolves into specific
movements of the nerves. Eyeballs move and through winking
create movement in the nerves. Movements similar to these are
essential for the working of physical vision and due to them, the
mechanism of limited vision'works.
If we focus the sight into a point or a circle (chakra) and suspend

the process of blinking then this would result in higher concentration
and the feelings of the existing environment are lowered. Another
aspect of this experiment is that circle (chakra) gradually disappears
and a new screen takes it place. The reason for that is by not doing
the blinking the eyeballs get distress and when only one scene stays
on the screen of the consciousness then this condition rises.
When the mind is under the influence of material (physical)

senses, it goes from one thought to another constantly and does
not stay on any one thought for long. However, when things
happen the other way round, the physical senses become inactive
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or dormant. This happens when on the screen of the mind, only

one image stays and blinking is suspended. This gazing creates a
bumper in the flow of waves, which works in the consciousness.
When blinking stops, the physical vision becomes inactive. When

MURAQBA 44
this suspension stays past its limits, the angle of vision or sight
alters and inner vision or sight comes into motion. When a person
does Muraqaba, all those factors come into motion that activates
the inner sight (vision) by suspending the outward vision.
Both outward and inward information depends on light. Just as

light is the source of information for the outward it is also the source
for the inner information. When the form of light changes so does
the perception of the vision and the feelings. Just as when the Sun
rises, everything in the environment lit because of it and the way we
feel is evidently different during the day than during the dark hours
of the night. When blue colored sunglasses are worn, everything
seems bluish; when it is a red color lens then all we see seems
reddish. Working continuously under intense high voltage lights
would make the nerves feel weak and fatigued but when the
environment contains natural colors or scenery, the nerves then
get soothing effects. When we look through binoculars, distant
objects come closer and when a microscope is used then even the
unseen objects become visible. Inside the circle of the physical
(material) world, there are numerous objects which our eyes could
not see. Minute particles, atom, electrons, protons, and other
atomic particles remain out of our sight. The longer the distance
the more we are unable to see the attributes or the details of
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objects. We could not even see the trees and its leaves. Due to the
visionary limitations, buildings and their features appear to be
misty and hazy.

MURAQBA 45
According to Physics, in an atom, electrons revolve around the

nucleus within the boundaries of its orbit. In a liquid, molecules
move freely in all directions. Inside the gases, their movements
exceed even further. There are various things that we could not
see but they are known to us because of their qualities or effects,
such as electrical flow, magnetic field, x-rays, and other various
forms of rays.
When we look into any invention with the help of formulas of

Physics, many minute details and hidden angles come to the
surface. When we see through the lenses of a microscope, even
the smallest bacteria, viruses and other tiny particles become
visible. With the help of an electron microscope even the "ghost"
of an electron is visible. With a telescope, distant objects can be
seen as near. The type and strength of the lenses determine what
could be visible to the eye.
This is the story of the light that works in the outward world.
When the angle of the outward light is altered, our vision changes
with it. In the same manner the inner information that comes into
the mind is also dependent on the workings of light. By closing the
eyes, the mind is being focused and the flow of outward light is
stopped. Then inward light takes it place by infusing into the
senses.
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MURAQBA 46
Film and Screen
Our mind is a screen on which the movie of life is being displayed.

The screen consists of two layers. On one of its lavers the movie of
physical senses is displayed. Any wishes and needs that enter the
mind in the form of thought fall on the outer layer of the conscious
mind, and through those needs, the different systems of the physical
body work. The second layer of the screen exists in the depths of the
mind. It can also be called the inner layer. At this layer, the
photographic reflection of the information is displayed in the form
of light. Under normal condition, this screen does not come in front
of our eves.
Example
In the movie theater, the movie projector is placed on the

opposite side, facing the screen. Once the film is loaded inside
the projector, it is turned on with the light switch. As the film
rolls, the images in the film fall on the screen with the help of the
light in which they travel. Those images on the screen become
'alive'right where they strike it. However, when we look at the
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space between the projector and the screen all we see is a stream
of light coming out of the area where projector is working. Those
rays of light carry all the images visible on the screen. Hence, this
process could be divided into three parts. First, the images of the
film; second, the light on which those images travel and eventu-

MURAQBA 47
ally fall on the screen; and third, the screen itself on which those
images are displayed. When physical senses move inside us then
we see the film on our physical screen.
When we are under the influence of physical senses then we see

the film on our physical screen. At that moment, the reflection of the
film falls on the outer surface (layer) of consciousness. Innately our
memory makes us dependent on gravity. We, under the restrictions
of time and space, can only observe the 'present moment'.
Our mind also carries a screen of light in which the cosmic film is
displayed. On that screen, we can even see those objects that are
otherwise hidden from our physical eye. Under this method of
observation, the restriction of time and space plays no part. In the
present moment, we can see any moment, whether it is past or
future, near or far.
20
Whatever that we see is traveling on those factors that are

apparent-Iv invisible to our eyes. Nevertheless, without their
presence, no action can manifest. Every action of the existing being
is inter-linked with one another and creation of every moment
depends on the previous one. The first moment leads to the second
one and the second one leads to the third. We simply cannot but
recognize the existence of the activities in life, which we refer as
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'past' and those which are called 'future' in the 'present moment.
All the attributes and information of life are attached to the

physical being. Our eyes could not normally see them. However,
whenever we need them they come forward. Physical (outward)

MURAQBA 48
senses are unable to see them, but we simply cannot deny their
existence. The level of this attribute exists in its proper form in the
realm of lights (Non-physical world). This system acts through
waves or through the chemical properties of the cell.
When we see someone, for example John Doe, our eyes could
only see the body made out of flesh and bones. The personal
attributes of John Doe remain hidden from our sight. For example,
whether John Doe is kind hearted, well-behaved, is or is not
sensitive and so on. His brain contains unlimited information of
scientific knowledge. his memory has registered millions of
images. There are numerous activities going on inside John's body
and mind which remain hidden.
His life is a collection of various activities from the time of his

birth to the present. Every mental and physical activity is a motion.
John's whole life is like a movie in which every action (motion) is
an image. However, even a single image can never be removed
from the life of John Doe. The man that exists before our very eyes
only as a statue of bones and flesh but his past, his future, and all
of his abilities and attributes are hidden from the eyes. That means
that real .John Doe is the name of the attributes and the body is
merely an outward display of those attributes.
The hidden life of John Doe and all of his qualities exist in the
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form of a film or record. The material manifestation of this film is

his physical being itself, which could also be called consciousness.
Our eyes could only see the John Doe of limited qualities. However,
the unlimited qualities and attributes remain hidden from our

MURAQBA 49
sight. Nevertheless, no one can deny the existence of those

qualities.
The hidden record or the film always coexists with the mind. For
example, when we see someone whom we had not seen in twenty
five years then we do not have to memorize the events of the past
twenty five years nor do we physically enter the time zone of
twenty five years ago, instead we instantly recognize that person.
This means that the subconscious has the record of those twenty
five years. When the record came into motion then the interim
period simply is deleted in order to bring back the twenty five year-
old personality. And our mind was able to see that 'moment' which
exists in the record in which the twenty five year-old personality is
stored.
The seed of any tree is considered to be the earliest form of its

existence. This same seed, when conjoined with soil and water and
under a specific temperature, comes into motion. It seems illogical
to believe that tiny seed holds all the information regarding the
whole life of that tree, its branches, leaves, fruits and its future
generation. Nevertheless, it is an undeniable truth. As this seeds
grows, it completes various stages of growth. In other words, the
physical being of the tree (i.e. seed) holds the entire record of its
life. The same record through stages and fixed term manifests as a
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whole tree.
According to Sufism all the records of attributes exist at a level

that is called the world of lights (luminous world). This record
could be accessed in the form of watching a film. The basic element

MURAQBA 50
of watching the 'inner movie' is to move the sight (or vision) away
from the physical screen. In this practice all those methods are
used upon which the sight shifts its interest from watching the
outer screen to the inner screen. During this attempt, the
consciousness become subdued and the sight rejects that screen
that usually comes in front of the vision during the conscious state
of mind. Through consistent practice, the focus of the sight shifts
to the screen which exists in the inner layer of the mind and on
which the film or movie of the hidden reality of the universe is dis-
played.
To focus our sight on the inner film is definitely not a part of

our daily routine. Hence our lower-self tries to end that quest.
Different thoughts cross our mind and we tend to get bored with
it. In order to keep our focus on the inner screen we have to repeat
the process often to get used to it.
The 'Point of Essence' (nuqta dhat) that lies inside the Man, can
observe the wonders of the Universe on both screens. The reason
why we are unaware of the inner screen is that all of our interests
lie with the outer screen. We simply do not get interested in
watching the inner screen.
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23

MURAQBA 51
Motions of the Spirit
Life that is known to us as material life is entirely composed of

physical actions and functions. For example when we are thirsty or
hungry, we immediately prepare or assemble food and drink that
ultimately becomes part of our body. In the same way, job
exploration, happiness, and sadness are all functions based on
physical actions. However, if look deeply we would see that
everything is being guided by our intelligence. All these physical
actions with their every detail first descend into the mind. From
there the 'physical' machine simply obeys its command. As when we
are thirsty, the need to squelch the thirst emerges first in the mind.
Then based on the knowledge we have in our brain that deals with
extinguishing the thirst, we put our will into it. When the knowledge
of thirst and all its details runs into motion with all of its energy then
our brain sends the command to the physical part to deal with that
need. Because of it, the body comes into motion by drinking water
and hence completing the need of it.
Example
When someone puts his mind into writing an essay or story,

the first thing that happens is that the draft of the essay and all its
details appear in his mind. Then the writer pens the entire detailed
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draft on paper. That detailed draft is called the essay, story, or

novel and so on.
Whether it is a need to quench the thirst or write an essay, what

first conies into our mind is the detailed picture. The function of the

MURAQBA 52
'human machine' is simply to convert that picture into physical

action. In other words, unless any action is first created and
organized in the mind, physical response does not occur.
The working of physical actions is called the material world while

what is beyond the physical actions is referred to as the spiritual
world. In the spiritual world all the feelings and all dimensions exist
in the form of Divine Knowledge. The example of the process of thirst
was given earlier. When the need of thirst and the will to drink occurs
in the mind, then the person feels the entire process in the
dimensions of the knowledge. However, these motions do not
translate into the physical action. They only manifest in one point;
after that the physical action takes place.
The bottom line of this detailed account is that actions of the

human mind appear in two circles. In the first circle information
works without physical action, in the second they work along with
the motion. When physical action occurs all laws of gravity come into
motion. Moments are subject to chronological order. One moment
evolves into the second and third subsequent moments. Unless the
second moment occurs, the third could not. On the contrary, under
the other circle the actions, human soul, or ego are free from the
physical body. At that point, the human ego frees itself from the
clutches of moments of chronological order.
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Example
The mind sends a message that in order to get physical energy

food is needed. When we follow up on this information we have to
go through different stages in chronological order before we

MURAQBA 53
accomplished our objective. First, we have to cultivate wheat, then

we processed it to make it flour. Then we convert into dough to first
bake then finally to eat it. This is how a physical brain functions. On
the contrary, when spiritual brain is in motion and we need anything
to eat then we do not have to go through those steps. The moment
the need for bread comes in the spiritual mind, the bread manifests
itself.
The clearest example of this in the physical life is dreaming.

When we wake up in the morning, the senses immediately get busy
trying to connect with the environment. Moreover, as long as we
are awake our nervous system controls our every movement
throughout the day. However, when we fall asleep, the human
motions take a back seat but the active role of ego does not stop
here. During dreaming, even though the body remains in a
somewhat comatose state, all the motions and sounds are
registered by the mind almost the same way; we see and hear those
things in this awake stage. The only difference is that the bound-
aries of time and space no longer exist during dreaming and feeling
and sensation draws to a single point. For example, in a dream we
see our friend who may live very far away but when we are engaged
in a conversation with him we do not feel there was any space
separating us.
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Similarly, we go to bed at midnight, and during dreaming, we

go from one country to the other. We see a film or chain of events.
I Iowever, if we were awakened by accident and see the time it
probably would be just few minutes past our sleeping time. If

MURAQBA 54
those chains of events and movements happened with our physical

body then it would have needed weeks, months and hundred of
hours plus thousands of miles of travel.
One of the qualities of the soul (natas) that remain active

during wakefulness and sleep is memory. Man uses this power
throughout his life but hardly realizes that when a period of
childhood is recalled, in one moment he is able to access the entire
memory of his childhood. Even though decades may have passed
since then and he may have gone through thousands of changes
when the mind travels into the past, then in the one thousandth
part of second it reaches the period of childhood. We not only feel
the events of the past but these events are displayed in such a way
as if someone were watching a movie.
Often times the difference of feelings becomes so deep that the

consciousness is able to perceive it. While doing some work if our
concentration increases enormously and conscious sighting centers
on a single point then this could become an experimental
observation.
Example
While reading an interesting book our concentration intensifies

to such an extent that it negates time. Often when we are done with
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reading, it seems like only a few minutes have passed, but only after
looking at our watch do we realize that a lot of time has passed. In
the same manner while waiting for someone, a few minutes feels like
hours.

MURAQBA 55
In this era of Freudian Psychology a dream is simply regarded as

stored-up thoughts of memory and irrational imagination. However,
the real life experiences of dreams prove otherwise. Ever since
history has been recorded, in every geographical area and at all times
the importance of dreams has been recognized. In the history of the
science of the soul and in religious matters as well dreams have a
prominent position. People from all economic and educational levels
have experienced this phenomenon. Even though every one of us
sees something every night in our sleep often we see something that
even after awakening its effect is not forgotten. Some dreams are so
deep that their effects are simply transformed into awakening right
after that person wakes up. Some people have felt the taste of things
that they ate during the dream long after being woken up and it feels
almost like the taste of things that we eat during our waking hours.
Erotic dreams result in the same kind of pleasure and ejaculatory
discharge as during actual sexual intercourse. Often an event or
incident that was seen in a dream happens within days or months,
exactly the way it was shown during that dream. That points out that
just as we can replay the events of the past (flashbacks), in the same
manner we can also read the signs of future events. In the Qur'an
(Koran) and other holy sculptures the dream is often referred to as a
vision (roya). In these scriptures, it is mentioned that the dream is an
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agency through which man can access the realms of the unseen and
the ability to dream (vision) provides the man, the knowledge of the
unseen or paranormal in his normal physical level of existence.

MURAQBA 56
The prophet Joseph saw in his dream that the Sun, moon and
eleven stars prostrating before him which suggested that in due
future he will be given the gift of prophecy and Divine Knowledge
(ilm ladani). Years later in prison, he interpreted the dreams of his
fellow inmates, the royal cook and the bartender, and correctly
predicted their future. When the king saw a dream, Prophet
Joseph predicted that there would be a famine followed by surplus
of grains. All of which came true the way Prophet Joseph had
predicted it. Notable to mention is the fact that among these
dreams that we just discussed one of them is of a Prophet,
however the other three are of ordinary folks. All of these dreams
were carrying news of the future.
The human soul or ego remains constantly in motion. Just as the

awakened time is usually spent in one moment or the other, similarly
a dream is also a motion. We are always aware of our actions while
we are awake, which is why all of our interests lie with the awakened
state of mind. Nevertheless, not all of the events of the awakened
period register in our memory. Only those events are stored that
leave a lasting impression on our consciousness for whatever reason.
Example
When we are traveling from one city to another, there are

places that we like and others that do not feel pleasant. We see
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numerous billboards, and cars go by right in front of our eyes. In

some places, we see tall trees and fertile land. However, when we
arrive at the other city and if asked to mention everything that we
saw, it would not be easy for us to describe everything that we

MURAQBA 57
observed during our journey. We may be able to give a few details

such as where we stayed or maybe an event that we saw, but for
the rest of the journey we would simply declare that we did not
pay much attention to it. In other words, when we are focused on
something, it is registered in our memory, while of no interest
went unnoticed.
The same rule applies to dreams. During dreaming, the physical

senses remain dormant but the spirit goes through different actions
and feelings and our mind only comprehends those events in which
it maintains an interest. That is why we can only relate those parts of
dreams on which our focus was kept and the events on which we do
not focus are not connected by our own consciousness.
Sometimes consciousness sees the actions of the soul in an

organized fashion and the motions of soul so fuse right into the mind
that get ting the meaning out of it is hardly difficult. Those dreams
are called the "True dreams." When this state progresses it reaches
the level of inspiration (ilhaam) and revelations (kashaf).
Nature has enforced its law on all creatures including humans:

that they could not break away from the sense of dream (nocturnal
consciousness). In order to keep the physical side of human life it is
imperative to enter the senses of dream. That is why every
individual, however reluctantly, is bound to get sleep. In addition,
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when he comes out of sleep into the physical world, he finds himself
with renewed energy for the fulfillment of his physical action (or
life). Nocturnal senses are such it unique gift of Nature that every one
has it. We can benefit from it even further if we so desire.

MURAQBA 58
Spiritual science begins with this basic lesson: we are not just a
body of flesh and bones. Along with the body there is an agency
attached to it known as spirit (ruh), which is really its essence. The
human spirit is able to move without the body and if we can rise to a
certain level, we can go on a spiritual journey without our body.
This movement of the spirit occurs unconsciously every day

during dreaming. There always comes a period during the day or
night when we feel a certain pressure; unintentionally sense
becomes heavier. Eyelids feel the load as well and we start getting
groggy. Owing to this biological pressure, we ultimately surrender
ourselves to sleep. Eyelids get shut and our senses want to get away
from the surrounding environment. Consciousness rejects every
thought that could interfere with sleep. In a short while nerves get
quiet and we move from the state of drowsiness to light sleep and
then into deep sleep.
This change of state of senses occurs without our intentional

efforts. We unintentionally and sometimes unwillingly move into the
nocturnal senses. That is why whatever we see in a dream, some of
that remains in our memory while other things do not. When we
enter this dream state in a way that our consciousness remains active
and awake then the flight of spirit becomes an observational
experiment and we are able to remember it.
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The easiest way to achieve this is to enter intentionally the

dream state without going to sleep. In other words, the same
procedure that brings us from an awakened state into the

MURAQBA 59
nocturnal one unintentionallv could be used to bring us to the

nocturnal state at will without ever going into actual sleep.
If we have to define Muraqaba with respect to dreams and the
awakened state then we can say that the Muraqaba is the journey
into the dream world while being fully awake. In other words,
Muraqaba is a process through which we try to enter the nocturnal
state but our consciousness remains alert. During Muraqaba, all
those conditions are cre-! ]
ated that it person goes through during the transformation
between senses. After closing the eyes, breathing slows as well.
The physical body relaxes so that we may not feel the its presence
during Muraqaba. Mentally we free ourselves from all thoughts
and worries and focus on one single idea (or imagination).
When we see someone who is engaged in Muraqaba, it seems

like someone is sleeping while sitting with their eves closed.
However, in reality, his consciousness is not dormant the way it is
during sleep. Hence, during Muraqaba we enter into a state
(condition) that is dominant during dreaming. The moment
conscious senses enter stillness the diurnal senses are enveloped by
the nocturnal senses. During this state we can use all those abilities
and forces that work during dreaming. Past and future, near and far
become meaningless. We become free of all the limitations of the
physical body.
This ability increases to a level where the nocturnal and diurnal

senses become parallel and human consciousness becomes aware of
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the affairs of nocturnal actions just the way it is aware of the diurnal
actions. Hence under nocturnal senses, we can use our own spirit
(ruh) to carry out our wishes.

MURAQBA 60
Electrical System
When we contemplate matter then material laws (Physics) and

material attributes come to the surface. However, when our mind
goes deeply into the matter then we become aware of the world
which is the basis of matter. We can call that the world of light. When
scientists research the ingredients of matter, the atom and its part
icles come into light. Among the atomic particles, electrons have dual
attributes. On one hand, it is a material particle, on the other it is
merely a ray. The system of rays inside the atom points to the world
of illumination or light. Hence whatever we see in our environment
on one hand has a physical side and on the other, it is a halo of light.
Whatever motion takes place in that halo of light reflects physical
being. Based on it scientific principle, if a number of electrons and
protons are altered then that atom changes its form. In a nuclear
reaction, uranium after fusion converts to plutonium. Hence, those
atomic particles that belong to the world of rays, if any changes occur
to them then they change their shape. When a change takes place in
the world of rays or light (nonphysical world) then the same change
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is reflected in the physical identity of that element.
Just as with every physical being, a system of electrical flow

works in the same way, since humans also possess the electrical
system. According of Sufism, Man is not just a statue of flesh and

MURAQBA 61
bones; besides being a physical being, he is also a luminary being.

Moreover, that luminan, being is its essence. That being is the
electrical ray or current.
Generators (latifa)
Three generators work inside the human body. These generators

produce three different types of electrical currents. The combination
of these three current is in fact a man.
Example
The light of it candle is composed of three parts.
One: Color of fire. Two: Light of fire.
Three: Heat that is produced because of that burning.
When we describe a candle it is usually meant the combination

of the above three states. No single attribute can be separated from
its existence. Just like the candle, human senses are also subject to
three electrical rays. All thoughts, imaginations, and feelings,
whether they are outward or inward, obvious or latent, are made of
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various mixtures of electrical current.
All three generators are controlled by a central power station

referred to as Divine Will (amr), Spirit (ruh), or the Divine Light
(tadjalli).

MURAQBA 62
The electric charge that is produced by generator no.1 is

exceptionally delicate and carries high speed. Its strength or
potential is extremely strong. Due to its high speed it keeps the
mind linked to all the dimensions of the Universe. Also because of
its high speed, its reflection that falls on the screen of the human
mind is very dim. That reflection is called the whim (wahma). All
feelings and knowledge begin with it. It is the most delicate form of
thought that can only be felt in the depth of perception. When it
deepens, it becomes a thought.
The electric charge that is created by generator no.i is composed

of two parts. One has more strength then the other. The same
electric flow first gains speed and then slow down. The more
powerful and highspeed charge is the consciousness of the Universe
and the weaker one is what we call a whim.
Generator no.2 also creates two types of current, one of which is

positive and the other negative. When the negative wave enters
whim, it is converted into a thought. Actually, thought is the
detailed picture of whim. However, it is hidden from the sight as
well. When the positive current envelops the thought it turns it into
imagination. When thought gains some form and figure it is referred
as imagination. Imagination is such a figure, which remains latent
from the sight but the mind figures out its picture and other details.
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The purpose of the electric current of generator no.3 is give

depth to feelings. This electric charge acts in the form of waves. This
means that one of its motions is ascending and the other descending.
In other words, these two movements give two types of feelings to

MURAQBA 63
the mind. Ascending movement is the colorfulness of feelings. In this

movement, the imagination becomes so strong that you are
involuntarily drawn toward action. Descending movement is the
action or its display.
The Divine Will (amr) or Divine Light (tadjalli) carries the entire
knowledge or science in the form of a record. When this record is
activated, it turns into a whim. This action is called the current no 1.
The negative wave of current no.2 gives whim the forms and
figure of a thought. Through thought, all creatures are connected in
one chain. 'I'hat is why all creatures share the basic needs, for
example, hunger, thirst, anger; need to reproduce and so on.
The positive now of current no.2 gives you the awareness of the
imaginations of your own kind (species).
The descending flow of current no.3 solidifies the perception

while ascending flow brings colorfulness to it. During ascending flow,
all your feelings after disconnecting themselves from the body
emancipate from time and space. Descending flow manifest through
eyes, ears, nose and limbs. Ascending manifests through faculties of
vision, hearing, speaking and touch functions without any physical
organs.
All three currents pass through the mind and it moves in all three
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states. However, according to whichever current has the strong

reflection on the screen of mind, you find yourself moving in the
attributes of that current. If current no.3 is subdued by the sensation
of current no.2 or i then you move with the speed of imagination,

MURAQBA 64
thought and whim and all hidden information are received in the
form of a film.
By practicing Muraqaba the strength of current 2 and 3 gradually

increases. By increasing the strength we mean that the receiver of
the brain is able to receive this information in a better way.
3 currents:
As we have mentioned earlier there are three different types of

electrical current that work inside the human body. These three
currents are the three forms of perception. Each possesses
complete identity. Each current creates a separate body of a man.
Hence man has three being in him. In other words he has three
bodies: a physical body, a luminous body and a body made of pure
light (nur). These three bodies function simultaneously though
physical body (consciousness) is only aware of the physical actions.
For example, numerous body functions are performed inside the
physical body. Lungs perform the respiratory functions; the liver
does its own work and inside the brain a spectacular phenomenon
occurs through electrical current. Through cell division, old cells
convert into new cells. Most of these functions are neither pro-
vided by consciousness nor does our conscious mind control it.
Without conscious knowledge, these functions are performed
automatically. Luminous and pure light bodies also work inside us
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but our consciousness is unable to feel them. Only during dream

and Muraqaba (meditation) do we get an awareness of the
luminous body. During this condition, our physical body remains
inactive. In spite of that, we perform all our functions of life.

MURAQBA 65
During this condition the luminous body is able to move. This

body is also known as Aura or the jism mithuli. When the power of
thought is increased, the actions of the aura become evident and
we can use it at our will. The speed of the aura is sixty thousands
times greater then the physical body. During dreaming, the body
of pure light (nur) also becomes functional but its speed is so fast
that we are unable to remember its actions. The body of pure light
travels a thousand times faster than the aura. If the strength of
thought is increased to its desired level then you could become
aware of the body of pure light as well.
Spiritual beings travel with their luminous and pure light bodies
by achieving perfection in Muraqaba. Through Muraqaba, the
conscious state of humans is dissolved into the luminous body. You
then become aware of all the information that is already loaded in
the luminous body. Here we would like to clarify that this light is
not the light we see with our naked eves. Instead this light is
unseen by our physical eye.
Moreover, when conscious state dissolves into the pure light

realm, the pure-light body becomes functional. At that moment, you,
through these pure light waves, will be able to cross the boundaries
of time and space.
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MURAQBA 66
IN
Three Layers
Every human being is composed of three bodies or Spirits. Each

body is then comprised of two subtle substances (latifa, plural
latayef). al-nufs al-amara: a.k.a. Animal Soul, lower Self, ruh hevani
=Soul(nafs)+ Heart(qalb). al-nufs al-lawwama: a.k.a. Human Soul,
Ego, ruh insani= Spirit (ruh) + Consciousness (shaur). al-nafs a!-
mutma'inna a.k.a. Contented Soul, Higher Self, ruh azam - Mystery
(khafi)+Arcanum(akhfa).
These six subtle substances (or chakra, which we are going to call
spheres) are further divided into six more layers of light and pure
light (nur). From the three waves of light, diurnal senses are formed
while through three pure-light (nur) waves nocturnal senses are
formed. The layers of light are necessary for the diurnal senses while
the pure-light waves are needed for the functioning of the nocturnal
life.
Every one of us wakes up after sleeping. After waking up when

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our eves first open, we enter into the conscious senses. We can call
this state as semi-awakening. What we mean by semi-awakening is
that during this stage we are not yet fully entered into consciousness.
However, the moment we wake up from sleeping and enter the first
state of awakening, our soul is inundated by thoughts and actions;

MURAQBA 67
meaning that the awakened styles of thoughts and actions start

flowing collectively.
After semi-awakening the second stage starts. During this stage,

our mental alertness deepens. As it deepens the drowsiness that our
brain feels, ends. During this stage, we enter into the state of
exhilaration or slight intoxication (khumaar). This feeling of slight
intoxication goes up and down and it activates the sphere of Heart
(gaib). When the feeling (,I exhilaration gets stronger, it turns into
wajdani (Intuitive ecstasy). This is the third stage of wakefulness.
During this ecstasy the sphere of Spirit (ruh) is activated.
First stage:
Semi wakefulness (initiation of conscious senses) = Thoughts and

action converage into one point = sphere of Soul activates.
Second stage:
The drowsiness decreases, gives away to alertness = exhilaration

= sphere of Heart activates.
Third stage:
Exhilaration gets deeper = ecstasy = sphere of Spirit activates.

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Just as there are three stages of wakefulness, there are three

stages of sleep as well. The way we enter into wakefulness by going
through three stages, we enter into sleep by going through three
stages as well. The stage between sleep and wakefulness is ghanood
(drowsiness).

MURAQBA 68
During drowsiness the sphere of sirr (conscience) is activated. The

second stage of sleep, which could be labeled as light sleep, is the
movement of the sphere of khufi (mystery). The third and final stage
of sleep, which is often called 'deep sleep', is the movement of the
akhfa (arcanum) sphere.
A point to ponder is that at the start of all these states we all go

through the state of stillness. When we wake up our mind is usually
at peace and is filled with a feeling of emptiness. Similarly, during
other states as well, we go through this period of brief tranquility.
This means to shift from one state to the other, serenity is essential.
Just as during wakefulness every condition begins with that
tranquility; in a same way, drowsiness senses also experience slight
tranquility and after some moment this serenity of senses get
deeper and turns into sleepiness. Early sleep after going through
that quiet moment for a while turns into light sleep and then finally
the quiet waves of deep sleep take over. That is why this influence is
called deep sleep.
Laws of vision
Waking and dreaming are both related to senses. In one state,

the speed of senses goes up while in the other it goes down.
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However, its condition does not change. Whether awake or sleeping

the same kind and style of senses work. Waking or dreaming is
actually two chambers of the brain or in other words, we have two
brains. When senses are activated in one brain, it is called waking
while when the senses are activated on the other, it is labeled as

MURAQBA 69
sleep. This means that the same kinds of senses are interchanging
between waking and sleeping. This interchanging of senses is in fact
life. When one kind of senses becomes dormant inside the brain, the
other kind of senses simply takes over. During wakefulness the
senses start working right when blinking starts that is the eyelids
start hitting the eyeballs. When this process happens to us, We get
out of sleep and enter the waking state. In our present time, we (an
use the example of a still camera as a metaphor. Even when there
is film inside the camera and it has the lens as well, the camera is
not going to work unless the button is pressed, causing the shutter
to open and close within a tenth of a second or so.
In the same manner, unless the eyelids fall on the eyeballs

(blinking) the frontal screen is not going to fall on the roll of the brain.
This is the second stage of beholding during waking stage. The first
stage begins when a thought enters the mind of the person as he
wakes up after sleeping. That very thought becomes the barrier
between sleep and awakening. As this thought deepens, the process
of blinking starts and the scene in front of the eye begins transmitting
to the screen of the brain.
The law of sight is that brain not only receives the picture of the
outward image it also receives the information with it. By seeing,
the mind puts meaning to that information. The image that falls on
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the screen of the mind through winking usually lasts for 15 seconds.
Before those 15 seconds pass, the other images one by one fall on
the screen and take over the previous image. That process remains
consistent throughout waking period.

MURAQBA 70
During the waking period the vision is directly linked to the

eyeballs. Through blinking the eye camera actually takes the picture
continuously. The rule is that if the blinking is suspended then the
nerves inside the eve would stop working. The senses of the eye
nerves work as long as the blinking process goes on. If the eyelids are
forced to remain open and the movement of eyeball is stopped then
the empty space comes in front of the vision and the picture-making
process of the eyes would halt.
The entire Universe and all the creatures in this Universe are
linked together in a cohesive manner. Different stages of life and the
different times seem separated if seen from the outward eyes.
However, the different stages of time and the various stages of life,
no matter how different they may seem, are all linked to the center.
Rays or waves serve as the communicator between the inhabitants
of the Universe and the center. On the one hand, the waves from its
central source descend and feed the individuals of the Universe and
maintain centralization. On the other hand, after feeding the
creatures of the Universe, these waves ascend back to their source.
This never-ending process of ascent and descent is life. The distance
that these waves cover ends up making this Universe look like a loop.
With ascending and descending movements, this loop further divides
into six more loops. The first circle of the Universe and the
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inhabitants of the Universe are called Soul (naffs). The Soul is like it
and from which the light is being emitted. The light or wave of this
lamp is in fact vision or sight.

MURAQBA 71
Evidently where there is a ray there will be a light and

wherever light is, it brightens the environment. Wherever the
lamp-light falls, it observes it. The light of the lamp is composed
of many colors. The more colors it has the more colorfulness it
brings to the environment. Intense light of the lamp goes from
very low, bright to extremely bright. When low-intensity light falls
on objects, whims about them enter our mind. Objects, on which
medium-intensity light falls, create thoughts in our mind. When
the high-intensity lights shine on objects their images form in our
mind. Finally, when the extreme-intensity light falls on things, it
can be seen by our sight. In fact, in order to see anything we go
through these four stages.
In order to see and comprehend anything, first a whim about

that thing enters the mind, meaning a very diminutive sketch is
formed. When whim deepens, it becomes a thought. When a
thought goes deep inside the mind, the picture of that object
comes into being. When picture deepens then thought becomes
imagination and when the picture in the imaginative way converts
into form and figure than that object comes in range of our sight.
Cognition points out that to see is an ability that works even in

the dimmest of light. Even the lightest of the sketch of any given
thing, even if it is merely a whim, sends it to the vision, so that after
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going through the other three stages that object could be seen in the
dimension of a form and figure with all its colorfulness.
The way we have described the rule of vision, all senses work in
the same fashion. These senses are of smell, hearing, taste, and

MURAQBA 72
touch. All the interests and activities of life, events, actions, and
entire system are based on the same above mentioned rule.
Heart of the Cosmos
We are continuously bombarded by different thoughts and

images. It all happens without our will or intention. Moreover,
without our discretion, thoughts gradually enter our consciousness.
The thoughts, imaginations, feelings, and needs that are essential to
human life consist of three stages.
One kind of thoughts and feelings lets human be aware of their

own existence and to see themselves as human, which suggests that
it is an individual feeling. This kind of consciousness exists in all
creatures of this Universe. A goat is also aware of its existence and
so is a pigeon.
The second consciousness lets the Self be aware of its own kind.
For example, when this consciousness works inside a human being,
humans beget other humans, just as from a cat spring other cats. The
feelings of a human child are the same as its parents and the kitten
has all those feelings that exist in a cat.
The collection of all these thoughts and awareness is a conscious-

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ness that exists in all creatures collectively, and the manifestation of

that consciousness is "vision." This consciousness wherever it
manifests, has it similar style. For example, a man sees water as
water and so does a goat, which also drinks it to quench its thirst.
The nature of this vision or consciousness has not changed from

MURAQBA 73
eternity to the modern day. Change of space also does not affect its
role either.
Because of this consciousness all creatures are joined in an

invisible bond. That is why the fundamentals of this Universe are the
same. The forces of thirst, hunger, sadness, vision, hearing, and
touch exist in all creatures. When these forces activate in species
then each species applies that force in its own way. For example,
hunger exists in both the lion and the goat. However, how they meet
their needs is different. Each species' mind works on its own. In other
words, the mind of that species becomes the individual
consciousness of that individual.
The cosmic mind is like a seed of a tree. The stem of the tree, its
branches, flower, fruits, everything has its foundation in that tiny
seed.
That one seed manifests itself in thousands of ways. If there were

no seed then there would not be any tree. In the same fashion, all
species and individuals of those species come into motion from the
cosmic mind (consciousness). Species and all the thoughts,
imaginations, and feelings that work in species are the extension of
that one unit.
The analogy of an electrical power station can help us understand

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this even further. If for instance the mind of the species is considered
as an electrical current and all the species as bulbs, then just as the
electrical current goes to millions and trillions of electric bulbs from
the power station; in the same manner the information from the
cosmic mind (consciousness) reaches the species and its individuals.

MURAQBA 74
Since this information system works like the electrical system, the
mind of all the species are interconnected with each other.
When we look into life itself, it becomes evident that one side
of our mind functions in the physical life while the other side is the
source of the information of life, in which all the information and
actions are stored. That side influences our conscious life. In our
physical body, numerous bodily functions are carried out without
the conscious will or intention. For example in order to breathe, or
to blink, or for the heart to beat, we do not need our will power.
These functions are performed on their own in an orderly fashion.
During the reproductive process the features of species, its ideas,

and information are transferred from the individual to their
offspring. In reproduction, the role of individual consciousness is
marginal; the main role is played by the species and cosmic
consciousness.
With the advancement of genetics, it is not difficult to

comprehend that the features of the newborn are always similar to
that of his or her parents or relatives. The offspring always carry
the features that belong to their own species. Not only does it
inherit physical features but habits and behavior are transferred as
well. In other words, the images of species and the attributes of
cosmic consciousness are transferred like a record from parent to
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the child. Both of these records are stored in every newborn child.
As the child grows, his consciousness broadens.
These facts point out that inside all of us there is an intelligent

and authoritative system that works without will or intention. In

MURAQBA 75
Sufism, this intelligent consciousness is known as the

consciousness of species. When this consciousness controls the
collective values of all species, it is referred as the collective
consciousness of the Cosmos. These two consciousnesses are the
foundation of the entire Universe and are collectively "Spirits"
(ruh).
Every person possesses along with an individual consciousness,

species and cosmic consciousness. By species, we meant all the
individuals from the first day of creation to the current moment.
The collection of the feelings of species does not exist in the
individual consciousness; instead, it exists in species mind and from
there it is transferred to the consciousness.
Example
A person wants to learn to drive. When he pays attention to it

and learns the necessary skills and traffic law to operate a vehicle
then after a given period he or she is able to operate a vehicle and
obtain a license to drive.
This means that that person activated the skill that already
existed inside him or her and made it part of his or her
consciousness. In the sane way that person can learn any skill or
trade of his or her own Species. This skill is stored in their species-
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consciousness and from there it transferred into the consciousness

and becomes part of it. In the same way when a person wants to
awaken the species-mind or cosmic-mind, then he or she can more
or less succeed in the effort the way they are successful in activating
the species-mind.

MURAQBA 76
When all the feeling of individual consciousness is absorbed into

the consciousness of the species then the individual consciousness
is dissolved into the consciousness of the species and it makes
contact with the collective consciousness of the human species.
They can send their thoughts to any person without the help of any
outside medium; no matter how far away the other person lives.
They can receive thoughts as well. This skill of transfer of thoughts
could be used in many aspects of charisma and improvement of the
personality. This discipline is commonly referred as telepathy.
When the individual consciousness progresses to a point where it is
in harmony with the cosmic consciousness, then they are able to
become aware of the collective consciousness of all creatures.
Actions and attributes of animals, plants, and angels can be
accessed. Planets and star systems can be observed as well.
When the individual consciousness of any person enters the

species-consciousness and after that, the cosmic consciousness,
then they can study the entire Universe. Since the Universe is
dominated by a single consciousness, every wave is aware of the
other though they may be at the opposite ends of the Universe.
Therefore, if we, through our focus, let the consciousness be
immersed into these two consciousnesses then we can understand
them just as we are aware of our own conscious feelings and states.
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Through higher mental concentration, we can observe the

planets and stars of our Universe. Humans, animals, jinns, angels,
actions, lifestyles, and the inner realm of plants can be studied and
observed as well. The continuing practice of Muraqaba improves

MURAQBA 77
the concentration and the individual consciousness, and after

being dissolved into the cosinic consciousness sees and hears
everything and records it in the memory.
Concept of Unity
Consciousness is the inner light (nor batin). In order to access this

inner light God has sent prophets with Divine Laws (shariah). When
we contemplate the Divine Laws and the teachings of Prophet
Muhammad and try to draw any meaning out of it, then only one
truth comes to light and it is that the reason for the creation of
human race was to recognize God as a single being. This oneness of
God is labeled as tawheed (Unity). Tawheed or the concept of
believing in one God and to declare God as the sole Creator was
revealed to prophets and apostles through Divine Revelation (vahii).
Since prophets receive this revelation through vahii, hence whatever
statement they make is free of assumptions. On the other hand,
religious groups that do not recognize prophets attempt to find and
define this Divine Unity through assumptions. Ever since humans
appeared on this earth, they have been trying to recognize a single
source of authority by seeking directions through assumptions.
Religious groups that do not recognize prophets and apostles always
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tried to seek Unity through conjecture.
Their misguided assumption always presented the concept of

Divine Unity through pagan beliefs and these ideologies sometimes
clashed with others concepts and religions as well. Any ideology

MURAQBA 78
borne out of assumption or fiction can only stand and support other
ideologies for a short while, but eventually it fails because it is an
ideology based on supposition. On the other hand, the concept of
Divine Unity presented by the prophets is not based on postulation.
When we discuss humanity and wish for its welfare then we have
to come to the conclusion that the human race is a family. The head
of this family is the One, who is beyond any doubts and suspicions.
To unite the human race to this ideology we have to assemble

into one idea or a thought. That point of thought is that God is such
it Being, Who is the guardian of human race. All the prophets from
Adam to Moses to Jesus to Muhammad have preached this Unity
of God. The teachings of these prophets do not clash with each
other. If the human race wishes to achieve its salvation by unifying
into one concept, it has to apply the concept of unity of God put
forth by the prophets.
History informs us that the ideologies other then Unity of God

put forth by His prophets either have gone with their followers into
oblivion or are going through that process.
'Today's generations are gloomier then the previous ones and

the future generations will be subject to more hopelessness unless
the human race eventually goes back to the point of Divine Unity, as
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introduced by the prophets.
In today's world, we see that different countries and nations have

different ways of life, different cultures, dress, and cuisine. It is
almost impossible that the physical appearance and activities of the
entire human race could become one. However, when we see
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beyond the physical appearance, into the inner Self then we see that
beneath the physical differences, members of human race do have a
common spiritual denominator. It is the belief that all creatures are
one and the Being that meets the need of creatures is also One. All
the advancement, development of the human race, and branches of
knowledge are linked to that single Source. No branch of knowledge
could become knowledge unless it Being inspired that knowledge in
the human mind.
No advancement on any subject is possible without deep

thinking. We have to have something to develop otherwise
development could not be achieved. Similarly, advancement is only
possible when the human race exists. Without it, no advancement
could be achieved. Unless an idea to invent something enters the
mind, nothing could be invented. This is that link, which is spiritually
active in all the species and in every individual of these species. Its
source is nothing but the Divine Unity.
What today's scholars need to do is to correct all the wrong

interpretations and ideologies. This is the only way to bring nations
of the world into one spiritual circle. This spiritual circle is the
concept of Divine unity presented by the Scriptures including the
Qur'an (Koran). In order to access the Divine Unity (tawheed) of the
Qur'an (Koran) and to implement it, all prejudices have to be put
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aside. We have to free ourselves from hatred. The time is not far
when the human race after going through the dreadful conflicts of
the future whether they are ideological or economic, will be forced

MURAQBA 80
to look for survival. Salvation could not be achieved from anywhere

except from Divine Unity.
Muraqaba and Religion
Members of the religious establishment often declare Muraqaba

(meditation) to be something outside of religion. They also claim that
it could not be found in Scriptures. This whole argument may impress
some one with marginal a mind but when we look at this matter with
wisdom and depth, the earlier notion simply melts away. When we
look into the teachings of Scriptures including the Qur'an (Koran),
we find that their main message is for us to contemplate.
Contemplation means to explore with all the mental

capabilities the numerous signs scattered all over the Universe.
The second main institution of religion is prayer (salat). Salat is a
very broad term which literally means to form a connection. Here
it means that through contemplation a person is able to form a
connection with the Divine. Contemplation is Muraqaba.
Muraqaba could not be limited to a specific pose because

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Muraqaba in essence is a mental activity or state. The system of

rules and regulation put forth by religion has room for both
outward and inward inspirations. Every pillar and activity has its

MURAQBA 81
outward (zahir) form as well as an inward (batin) or meaningful

state. Both sides are equally important.
Through obligatory religious acts the most desired inward

state is the station of ihsaan (higher awareness). The prophet
Muhammad has defined ihsaan in these words:
"When you perform salat, do it in such a way as if you were

beholding God or that lie were watching you."
Through the inward state (contemplation) of religion when

someone achieves that higher level of God-awareness (ihsaan), he
or she is then able to gain gnosis of God.
During the time of the prophet Muhammad, the faithful had his
glorious company. The spirits of his companions were enlightened
with his love. Most of their time was spent in the contemplation on
his personality and essence. They were always busy finding the
wisdom through his W1,rtls and actions. Because of this focused life,
they were able to gain the '.Piritual awareness. Moreover because
of his company they had involunt;trily gained the cognitive and
intuitive angle of perception without much effort.
After his physical demise, the source of guidance was removed

from thy outward sight. Gradually the inward (batin) side of religion
lost the (prominence it had once enjoyed. Islam then turned into a
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collection of outward rituals and traditions. Ahlul Bayt and later Sufi
saints then tried to popularize the inner mode of religion and created
a system (silila; Sufi orders) through which gaining that awareness
was made possible. Its purpose was to combine dhikr
(remembrance) with fikr ((ontemplation). The practical form of fikr
MURAQBA 82
was then labeled as Muraqaba, which means to think or to focus on

a given object.
Contemplation:
Generally in all religious scriptures and especially in the Qur'an

(Koran), noesis or contemplation is greatly emphasized. In various
vers(es cognition is even ordered, for examples there are verses
that dictate to contemplate on skies, on the land, or on rain and the
growth of plants, and in some on the birth of animals as well as
humans is stressed. Through various styles of suggestions, it is
stressed to make deep thinking part of regular life. According to the
Qur'an (Koran), those who possess knowledge and those who are
nearer to God are immersed in deep thinking.
God has stated in the Qur'an (Koran):
"In the creation of earth and skies and in the daily routine of
day and night, there are signs for those wise people who
remember God, standing, sitting and resting and those who
contemplate on the creation of skies and earth and as a result
come to conclusion that ‘O’ Our Lord, Thou has not created these
with no purpose." [aal-irnran}
Besides the universe, the Qur'an (Koran) has also disclosed the
Divine Essence and Attributes, as in these verses:
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"Wherever you turn, you see the Face of God." "Be aware; be
certain that God is seeing you." "God engulfs everything."
It is slated in the Quran (Koran):

MURAQBA 83
"Did you not see that person (Ezra) who was walking by a city
(Jerusalem) the roofs of which had collapsed? Said he, How would
God revive that city after it has been completely destroyed? So God
kept him dead for a hundred years and then gave him back life. God
said, since how long have you stayed here. He replied, maybe a day
or two. God said nay. You were dead for a hundred years. Look at
your food and drink, has it not been decayed? Look at your mule.
We did that to show you Our sign for the people. And watch these
bones how We are going to connect them. Then We will dress them
with flesh. Then when the Reality was revealed to him he said, now
I know that God is omnipotent."
[al-Baqara]
In Sura aal-Imran it stated:
"And no man is entitled to converse with Him unless through

vahii or behind a Veil or through a messenger, who communicates
with whatever He wishes. Verily, He is all-glory and all-Wise. And in
the same way We sent you Our Word through vahii. You were not
aware of what Book is and what faith is. But We made that Book a
light (nur), and We guide whomever We wish."
It is stated in Sura Mulk:
"He, who created seven skies on top of each other, you would
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not be able to find any error in the creative work of the Merciful. See
it again. Have you found an fault? Look at it again and again, your
sight would return back to you after having failed, it would be tired
as well."

MURAQBA 84
"In fact these are the bright verses(ayaat) which are saved in
their bosoms, those have been given the knowledge. And no one
could deny Our verses except the unjust." [Sura Ankaboot]
"We attest on the places where stars fall. If could perceive, it is a

great consecration. No doubt, this Qru an (Koran) is glorious, saved in
a book which is protected. No one can touch it, except those who are
pure. It is revealed from the Lord of the Worlds."
In Sun: Rahman (Merciful) there is an invitation to think:
"O' throng of humans and jinns! If you have the power to cross
the boundaries of the Universe, then do so. You could not except
through Sultan (spiritual ability)."
In Sura Baqarah, it is stated,
"Let it be followers of Islam, Jews or Christians or Sabi, whoever

has faith in God and on the Day of Judgement and do good deeds,
their reward is saved with their Lord. They have no fear nor do them
grief."
In all of the above verses wherever a hidden realm is

mentioned, the purpose is to implant these facts in the person's
consciousness, so that not even a trace of doubt stays thereafter.
Thereby that person reaches the level of faith (iman). This faith
takes the person to the level of observation. According to Sufi
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Saints, this level is the attestation of the heart that comes after the
verbal affirmation of faith. The idea is to make them aware of the
vision of their heart through which they will be able to witness
matters that are the foundation of the faith (iman).

MURAQBA 85
In order to achieve this level of faith and to make it part of the

consciousness, Sufi Saints have always recommended Muraqaba to
their students. Through Muraqaba, reality is imposed on the heart in
a way that the vision of the soul is activated and the person witnesses
the reality in its form before them.
By analyzing cognition, we come to a realization that cognition

is a mental process in which a person is able to concentrate deeply
on any given idea, point or observation after surrendering all other
unrelated thoughts and whims. When the Sufis and other Masters
of Spirituality gave this contemplation a form of exercise and made
rules and regulations then it was termed as Muraqaba, Meditation
or Gagan (as in Buddhist or Hindu mysticism).
In human cognition there exists a light that can observe the

inner dimension (batin) of any outward object (zahir) or the hidden
state (glrayb) of a being. The observation of the hidden realm
(ghayb) could declassify any being of the outward (zahir). In other
words when we witness the hidden reality of any being then its
outward form could no longer be hidden from us. Through this
process the limits of the outward is revealed to the human
consciousness and it becomes increasingly possible to learn where
the outward had originated.
This is the way of the prophets of God that they locate the
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outward Ilirough the inner. By contemplating into the inner, the

mind eventually can be lit by that light which reveals the hidden
realities into observation. Prophet Muhammad has called this light
the Light of Insight (nurfirasat).

MURAQBA 86
There is a saying (hadith) of the Prophet:
"Fear the insight of the faithful (mo'min) for he sees through the
Light of God."
The concentration of thought is imperative in both the outward

(academic) and esoteric studies. Until the desire, enthusiasm,
curiosity and depth are created, we are unable to learn an' branch
of knowledge. In the same way in order to learn the spiritual
science it is necessary that a person be able to focus all of his or
her mental abilities on one point. When a person contemplates
with the help of strong will and purity of actions then the Point of
Cognition (nuqta-e-fikr) is activated and its meaning and its inner
dimensions manifest themselves.
On numerous occasions in the Quran (Koran), God has shown His

signs and has directed to contemplate on those signs. A sign is in fact
a name of outward motions or manifestations and the the focus on
contemplations shows that there are those hidden factors whose
complete understanding would lead humans towards the Truth.
Actually, all physical sciences and beings are based on Spiritual Laws.
Through contemplation and concentration, the knowledge of those
laws can be accessed.
The Prophet Muhammad has said:

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"The one who gains awareness of himself gains awareness of

God."
Human Soul, Ego or Spirit is a collection of such attributes that

represents the entire cosmos. That is why man is also known as

MURAQBA 87
microcosm (a'lam asghar). When someone tries to gain awareness of

the Self and the attributes of his soul then the Laws of Creativity are
revealed to him. Self-awareness eventually creates such energy in
the mind that it becomes a basis of the awareness of the Creator.
God says in the Quran (Koran):
"We are closer to you than your cardinal vein." "He is inside
your soul. Why don't you see?" "We will soon reveal to them
Our signs in the cosmos and in the souls."
The right way towards self-awareness has been transferred from

the I'ruphets and Apostles to the Mankind. Among the different
methods applied by those who were blessed with prophethood (nur-
e-nabbuat), Nuragaba is the most prominent.
Muraqaba is an act of the Heart. The word itself came from the
Arabic word rageeb. Raqeeb is one of the Divine Names listed in
the Qur'an (Koran) and its literal meaning is protector or caretaker.
This indicates protecting the mind from the negative and worrying
thoughts and focusing on God or His attributes or signs.
In Sufi terminology, Muraqaba means to contemplate or to

imagine. The eighteenth century Indian Sufi Syed Shah Waliullah
Muhadith Dehlevi (1702-1762) wrote:
"The truth about Muraqaba is to let the force of perception

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concentrate on an object or idea, whether it is Divine Attributes or

on the separation of body and soul or anyother topic. This attention
should be such that all the intelligence, whims, thoughts and all the

MURAQBA 88
senses become dormant to this focus. And the thing that does not
feel becomes known without ever being felt."
It means that in the human senses, the knowledge that is beyond

the scope of intelligence and consciousness and is part of the soul,
after having crossed the boundaries of senses and perception enters
the field of observation and inspection through Muraqaba.
Another Indian Sufi, Syed Ghauth Ali Shah (1804-1880) wrote in

his hook Taleem Ghauthia, "One of the conditions of Muraqaba is
that the person's attention always remains at his heart. He is always
immersed in the state of his heart. The second condition is to keep
his focus on the one of the Divine Names or any verse of the Quran
(Koran). The focus should be increased to a point where the person
himself becomes the meaning and becomes unaware of self. Keep
in mind that Muraqaba is based on the state of the heart. When the
heart is attentive to God or anything other than God then all
internal organs follow its command, because they are all obedient
to the heart. The final stage of the Muraqaba is when the person is
so immersed in imagining the Beloved that he becomes totally
unaware of all else."
Another Sufi Ibn Mubarak once said to someone, "Raqib Al-Lah.

When that person asked him what it meant, he replied," Always live
as if you are seeing God."
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The prophet Muhammad once said, "Pray to God as though you

are watching Him. And if you could not do that, imagine that He is
watching you." In this saying of the Prophet (hadith) the first station
is observation while the second is Muraqaba.

MURAQBA 89
Imam Ghazali (ad.1150) in his book chemiya e saadat wrote:
"O'friend, do not think that the door of the heart toward

spiritual realm does not open before death. This idea is wrong.
When a person during his wakefulness, prays and abstains from
immoral behavior, seeks solitude, closes his eyes and after
suspending the outward senses turns his heart towards Gnosis.
And then instead of using the tongue, invocate (dhikr) the Divine
Name of Al-Lah, with his heart and then loses himself and
surrenders from all the physical things of this world. Then after
reaching this station, the door of his heart opens even during
wakefulness. Moreover, what other people see in their dreams he
sees with his open eyes. He sees angels, he meets Prophets of God
and receives their blessing (faidh)."
In order to observe the hidden realm, all the saints, prophets and
apostles have applied cognition and spent months or years with their
abilities practicing Muraqaba. It should not be assumed that
prophet-hood can be achieved merely by trying. This is a special
privilege that God bestows on a chosen few. The system of
prophethood and apostle-hood has ended, however revelation
(il'haam) and awakening of consciousness (roshan zarneeri)
continues.
Abraham
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When the prophet Abraham was growing up there came a

moment during the search for the truth when he became deeply
contemplative. During this gnostic phase of the search for the
Beloved, his mind at first turned to the outward objects and toward

MURAQBA 90
the very thought of who his Creator was and where He was. That
became a focal point of his quest. The depth of the awareness finally
created a way towards gnosis and he directly received the Divine
Guidance (hidaya). In the Quran(Koran), the quest of Abraham is
related as follows:
"And We let Abraham observed the creatures of the skies and

earth so that he could become the man of absolute faith. And
when the darkness of the night prevailed, he saw a star. Said he,
this is my Lord. So when it fell said he, I do not love those who go
down.
"Then when he saw the moon, the bright, and glowing, said he,
this is my Creator. When that fell too Abraham said, if my God would
not guide me then I would be among those who have gone astray.
Then when saw the sun, he said, this is my God. This is the biggest
one. So when that went down, he said, O' my people, no doubt I am
disgusted with your infidelity. I turn my way towards the One who
created this earth and the skies and I am not among those who
worship idols."
[Sura Inaam]
Moses
After freeing the Israelites from the slavery of Pharaoh, Moses

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on his was' towards the Promised Land spent some time in the Sinai
Desert. There he left his brother Aaron in charge of the community
and went towards what is known today as Mount of Moses (jabal
al musa, koh-e-toor) on God's Will. There, he spent forty days and
forty nights and received the Torah.
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This event is mentioned in the Qur'an (Koran) in these words:
"And We promised Moses thirty nights and added ten more

nights, then the period of your Lord was completed with forty
nights."
Moses spent the entire forty days and nights there but what is
interesting is that God only used the term 'night' but the day was
not even mentioned. According to Sufism, 'night' is the name of
those senses (nocturnal senses) that are responsible for the
hidden revelations. During Muraqaba, the human senses are
influenced by the nocturnal senses and the person is then able to
observe the world after freeing himself from the clutches of Time
and Space. During those forty days and nights, Moses was
dominated by the nocturnal senses and therefore his mind was
able to witness the hidden Reality and Divine Messages.
Mary (The Mother of Jesus)
'I'he Mother of Mary had prayed to God that if she had a child,
she would dedicate him to the Solomon's Temple of Jerusalem. She
was expecting that she would bear a boy; instead, she gave birth to
a daughter (Mary). Acting on her promise to God that she would
devote Mary to the Temple, she sent Mary to live in the Temple
and her Uncle Prophet Zachariah (father of John the Baptist)
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became her custodian. Her reclusive life (khilwat) was for achieving
mental concentration (Muraqaba). During her stay she
involuntarily began performing miracles and other supernatural
acts. In the Qur'an (Koran), it is mentioned that whenever her Uncle
Prophet Zachariah would go to see her in the Temple, he would be

MURAQBA 92
surprised to see fruits of other seasons. Upon inquiring, she would

say that that was the gift from the Lord.
Jesus
Jesus spent forty days in the wilderness praying. During his stay,
He was tempted by Satan, who used greed and other tactics to lead
him astray. However, Jesus paid no attention to his follies. Eventually
Jesus was able to receive the divine favors.
In the Gospels (inice!) of Mark, it is stated:
"And it came to pass in those days that Jesus came from Nazareth
of Galilee and was baptized of John in Jordan. And straightway
coming up out of the water, saw the heavens opened, and the Spirit
like a dove descending upon him. And immediately the Spirit driveth
him into the wilderness. And he was there in the wilderness for forty
days, tempted of Satan; and was with the wild beasts; and the angels
ministered unto him." [1:9-13]
Whether it is a spiritual confinement of Mary or retreat of Moses

or Jesus, the main thing is that these noble personalities did spend
apart of their life isolated from civilization and worldly affairs and
were drawn to the unseen world with their full concentration.
Now we are going to shed some lights on how Muraqaba is

related in Islam and its place in the life of the prophet Muhammad.
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Cave of Hira
A major turn in the life of prophet Muhammad came when he

started to retreat monthly for few days at a cave around three
miles away from the city of Mecca. After spending a few days there

MURAQBA 93
on his own he would return to his home and family in Mecca. He

would take with him food and water as well. Food consisted of
dates and crushed beans.
Evidently, he was going there to achieve mental concentration,

as this happened before the declaration of prophethood and at
that time there existed no system of prayer among the small
number of monotheist Arabs for praying to the True God.
According to the Sufi point of view, he was using the retreat to
practice Muraqaba. During his stay his mind would contemplate
the mysteries of the Universe and the Divine Essence. When that
concentration reached its zenith, he started witnessing the
unseen. First, he saw a group of angels and then he saw Archangel
Gabriel. Through Gabriel, his Prophetic training started which
culminated in a stage in which he started receiving the command
directly from the Divine. This was related in the story of : in the
Qur'an (Koran):
"Pure is the Essence which took His servant at night from the
Mosque of Mecca (Masjid-al-haram ) to the Mosque of .Jerusalem ( Dome of
the Rock ), so that he could witness the signs of Our might."
[Sura Bani Israel]
"He teaches, He is all-powerful. Appeared in the true face, when

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at the supreme height. Came closer and further closer. Descended,

until the remaining distance was less than two aeches, even less.
What the heart saw was not illusion." [Sura Najam]
Attention to God

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On one occasion when Prophet Muhammad finished his

Muraqaba at the cave of Hira, he was given a commandment:
"O' who covers with clothes! Spend thy night in vigil but a small
portion, meaning the half night or even smaller portion. Or increased
slightly from half and recite the Qur'an (Koran) very clearly. We are
going to descend a heavy order on thee."
[Sura Muzammil]
During the hours of night when the outward senses get groggy
and the inner senses are activated, Prophet Muhammad used to
keep night vigil. Because of long hours of standing, his feet would get
swollen.
With increased mental concentration and physical awakening,

this vigil made the strong link even greater, which he had with the
unseen world and God. The higher his concentration went, the more
he received the observation of the unseen realm and his spiritual
growth.
He received another commandment:
"Sever from the rest and focus on Ilim, the Lord of the East and
of the West."
In Sufism, this attempt in which all mental aptitudes are turned

toward God is known as Muraqaba of the Divine Essence (a!-dhat).
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In the Qur'an (Koran) it is stated on several occasions that to create

a connection with the Divine, is the sole objective behind all the
prayers and exercises, whether it is salat, fasting, zakat (charity) or

MURAQBA 95
hajj (pilgrimage), dhikr (remembrance of God) or any other form of

prayer.
Imam Ali ibn abi Talib has said:
"The foremost in religion is the Gnosis (nta arifa) of 11inl, the

perfection of Gnosis is to testify (shahad(z) of Him, the perfection of
testifying of Him is to believe in His Unity (tawheed), the perfection of
believing in His Unity is to regard Him pure. He is a Being but not
through the phenomenon of coming into being. He exists but not
from non-existence. He is with everything but not in physical
nearness. He is away from everything but not in physical
separation. He acts but without connotation of movements and
instruments. He sees even when there is none to be looked at from
among His creation. He is Single, such that there is none with
whom He may keep company or whom He may miss in their
absence."
[Nahjul Balagha: Sermon i]
"These are the people whom the trade and business of worldly
life could not distract them in their remembrance (dhikr) of God."
[Sura Nur]
Religion has established the structure of prayers by keeping in

mind the physical and spiritual needs of humans. Connection with
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the Divine, dhikr, imagining His omnipresence, establishing salat,
imagining God as the sole existence through self-negation, fasting,

detachment (istaghna), these are all the media through which the
mental focus is established on one point and that point is the

MURAQBA 96
Essence(dhat) of God, who is the Ultimate Reality (haqiqat kubra) of

this Universe.
In order to have this focus on God and to purify the heart,

religion has established the obligatory system of prayers. In
addition to that it person may acid more non-obligatory (naw)
prayers depending on conditions and ability. The night vigils, dhikr,

recitation of the Qur'an
(Koran), non-obligatory fastings are used for this purpose. The

cognition (fikr) is evident in all the prayers and activities. When
attempts to achieve cognition are activated, and strengthened
then the evil thoughts weaken, and the focus on God deepens.
When someone achieves this ecstasy during prayers, the real
benefits of prayers are gained.
Prayer and Muraqaba
Just like all other Prophets before hint, the prophet Muhammad
also devised a system of prayers based on Divine Commandments.
This system was devised so that people of all levels of society and
ability could perform it and because of that could establish a
connection with God. After Unity (tow/wed), prayer (salat) is the
most important pillar of Islam. Salat reinforces the idea of God's
omnipresence and by simply repeating it creates God-awareness.
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In the salat all the movements of daily life are assembled so that a
person, no matter what he is doing, remains at the higher level of
God's awareness.
Regarding prayer the prophet Muhammad has said,

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"While performing the prayer, feel as if you are witnessing God

or that He is watching you."
This above statement shows that the purpose of the prayer is

to have full mental focus on God. Hence the prayer (salat) is not just
the physical activity and the uttering of certain words. In the
prayer, qayam (standing), ruku and sajada (prostration) and recitation
are physical aspects while attention directed toward God is the
spiritual one. In its essence salat (prayer) is a combination of both
the physical and spiritual activity. Just as physical activity is
essential, mental focus is necessary as well. Performing prayer by
combining these two factors with full concentration is what
establishing prayers (Qayam us salat) means. Based on the definition of
Muraqaba already given in earlier chapters, we can say that the salat
(prayer) is that kind of Muraqaba in which along with the physical
activity, awareness of God is envisaged. When a person always
performs prayer with the above mentioned protocol then the
Divine Lights (anwaar e'lahii) starts to store in his inner being and this
storage of the Lights enables him for his spiritual flight.
Dhikr and Contemplation
According to the teachings of the Qur'an (Koran), dhikr (remem-

brance) of God is highly regarded. In the Qur'an (Koran) as well as
in recommended on several occasions. also
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hadith, dhikr is Salat is
referred as dhikr and its stated purpose is to establish the dhikr of

God.
The literal meaning of dhikr is the act of remembering. It could

also mean mentioning because to mention someone is to

MURAQBA 98
remember him. When you mention someone and his or her

attributes, that act connects you mentally with the person you are
mentioning. To remember someone or mention someone verbally
are interrelated. In daily life there are several examples, for
instance, when someone is in love with the other person then that
love is manifested in way that not only they mention their lover's
name but in their heart the thoughts of the beloved prevail as well.
The center of religious teaching is the Essence of God and its pur-
pose is to establish a link between the created and the Creator. In
addition, it is to strengthen that relationship to a point where the
heart can witness the Divine Light (tadjalli). Therefore, all functions,
whether they are physical or rational are connected with the Divine
so that consciously and subconsciously the thought of God encircles
the mind.
The first stage of dhikr is to repeat continuously (as in mantra)

an% Divine Name (ism e'lahi) or attributes with the tongue. When
someone is engaged in this activity, then his or her mind also remains
focused on that thought. Even when temporarily the mind
disengages in dhikr occasionally the mechanical motion never let the
will move away from the dhikr. This stage in Sufism is referred as
dhikr lisani (verbal), which means to repeat any Divine Name
verbally while maintaining the focus on dhikr.
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When you say the same name repeatedly then that single
thought registers in the mind. Concentration is enhanced and the
mind is able to maintain a focus on a single thought. When this
occurs then the person feels a burden in repeating the Name with

MURAQBA 99
the tongue. He feels pleasure in repeating the Name in the realm of

thought (alam khiyal). Therefore he switches from dhikr lisani to
dhikr khafi (hidden). This stage in Sufism is known as dhikr galbi (by
heart).
Then comes a moment when the person even feels a burden with
the dhikr by heart as well. At that point the thought of that Name
encircles him and he becomes totally immersed in the archetypal
world of imagination (alam al-mithal). This state is called dhikr roohi
(spiritual); its other name is Muraqaba. Muraqaba in this case is
defined as a thought of God established in such a way that
focuses on, and never deviates from Him.
We will explain this entire concept in an analogy. When someone

does a dhikr of the Divine Name of al-Qadeer; at first he would do
the dhikr by tongue, at the next level he would do the dhikr silently
by heart, not by his tongue (hence no sound is generated). At the
third level he does not have to repeat it by heart, instead the Divine
Name al-Qadeer, in the form of thought and imagination encircles
his mind. This level or style of dhikr where a person maintains the
imagination of the meaning of the Name is known as Muraqaba. The
purpose of all the different styles of dhikr is to create a capability in
that person so that his entire focus is fully immersed in any one of
the Divine Names.
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In the beginning the person maintains the thought during the

Muraqaba but with continued focus this thought dominates his con-
sciousness along with the entire mental and physical functions. He is
able to form a continued relationship with God, and no time is passed

MURAQBA 100
where he is not in that state of Muraqaba. When this state of

Muraqaba becomes part of the consciousness then his soul
ascends towards alam (I1 ,,,ulakut (world of Platonic
intelligence) and he is rewarded with Au.shci/ (vision) and ilhaam
(revelation).
World Religions
'There are five major religions in the world today, Hinduism,

Ttuddhism, Judaism, Christianity and Islam. In the teaching of all of
these religions or in the life of their founders, Muraqaba plays a
major Irirt. In the case of Christianity we have already discussed the
Muraqaba oh .h sus. Jesus has also said, "Kingdom of God lies inside
thee, find it within thyself."
Moses spent forty nights doing Muraqaba at the Mount of Moses

(jobal al-musa) in Si'nai. In Islam and in the life of the prophet
Muhammad we have already mentioned the Muraqaba at the cave
of Ilira. Bhayavad Gita is the holy book of Hinduism. In it a dialogue
between Krishna and Arjuna is recorded, which they had before the
Battle of Mahabharata.
Arjuna asked Krishna,
"You have talked about having control over one's mind

(Muraqaba), you have also talked about self-realization, but I have
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found my mind to be utterly confused."
Sri Krishna replied,

MURAQBA 101
"What you are saying is correct. But by using the right

resources, and through detachment, and with continued gayan
(Muraqaba), a confused mind can be focused."
Yoga is derived from Hinduism. Some 2,300 years ago in his

book yoga savitra, Patanjali Maharishi presented the philosophy
of Yoga. In Yoga, various exercises for improving human health
and the details about Muraqaba to activate spiritual abilities are
collected. Yoga is a word from Sanskrit and its literal meaning is
to meet or meeting, whereas asana means to sit. Yoga Savitra
means exercise. There are a total 84 different asana of Yoga.
Many of these asana were created after observing the postures
of different animals. Yoga exercises help improve immunity in
the body against diseases and they are a source for purifying the
soul.
Muraqaba also played a major part in the life of Siddhartha

(.Guatama Buddha. When Buddha left his kingdom in search of
Reality he spent six years in tough training and eventually did
Muraqaba under a tree near Gaya, India. He spent forty days
continuously in Muraqaba in search of the Truth. Finally, on the
thirty-ninth night he received Enlightenment. There are eight basic
points in the teaching of Buddha; the eighth one is the purification
of thought and Muraqaba.
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57

MURAQBA 102
Benefits of Muraqaba
Just as through physical exercises and other practical ways, like

good diet and so on, the physical condition of the body can be
improved, in the same way through Muraqaba, mental activities can
be improved as well. We are aware of the fact that thoughts and
inental conditions have a strong impact on us. When we are scared,
we tremble. Our body feels like a weightless mass. On the other
hand, vulgar and immoral thoughts leave a person incapable of
utilizing his abilities and strength because of a lack of concentration.
Rest is only perceived as lying down, denoting activity in which

no energy is used or utilized. However, this description is far from
the truth. Many people seem to have peace and tranquility though
they may internally be worried and depressed. By having a
continuing non-stop flow of thoughts, our energy decreases
tremendously. B being overly attached to the web of thoughts, the
brain gets tired which results in the waste of stored energy. We all
know that mental concentration is a key to good health and that
over-worrying weakens the immune system, which results in
sickness. This all happens because the waste of energy weakens the
immune system and various diseases then attack that person.
When a nervous strength gets weaker then the brain becomes
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slower, memory is affected and weakens.
Due to weak will power, success in life can not be achieved. Life
experiences have shown that mental stress eventually leads to
diseases and physical ailments. Mental complications directly or

MURAQBA 103
indirectly result in heart disease, and gallbladder and kidney stones.

Prolonged stress could result in a breakdown of the nervous system.
Negative thinking leads to stomach ulcers, hyperacidity (acid reflux)
as well as constipation.
To get mental peace most people try those methods that often
suspend the consciousness temporarily such as alcohol, drugs, and
tran(luilizers. These drugs do nothing but create a feeling of self-
negation temporarily. These sources not only damage health but also
the nervous systenm and speed up the aging process.
In psychological disorders such as psychosis, life becomes

stagnant. 1n every action has a negative side. The patient feels
comfortable in a closed room. He ends all relations and
communications with family members. He avoids any contact With
other people and becomes insecure. Even in extremel%, hot
weather, the patient tends to sleep with it blanket. Interest in
consuming food also declines, and as the consequence the body
becomes weak and emaciated.
Schizophrenia
In this state, the influence of the subconscious on the

consciousness of the patient increases to such an extent that the
patient starts seeing things that are otherwise hidden from the
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naked eve. Sometimes he sees shadows and other times he sees

himself free of physical constraints in the form of a flying shadow.
The pressure drawn from this imaginary flying leads some patients
to leap from high-rise buildings. They max' start hearing voices as
well. The patient confines himself to an imaginary world in which he

MURAQBA 104
sees beautiful gardens and sees himself as the center-of attention of

all the residents of the imaginary garden. However, sometimes
negative feelings take over and the patient starts crying at some
dreadful scene. In other words, his senses fluctuate rapidly.
Sometimes he becomes a very intelligent, talented, articulate person
while at other times he is senseless and his speech becomes
incoherent or gibberish.
Mania
When an attack of mental seizures happens to a mental

patient whether it starts slowly or instantly it increases the flow
of electrical impulses inside the brain, and since there is no outlet
the pressure causes the cell walls to be broken and the outlet
somehow opens up. Often when the electrical flow inside the
cells decreases to a level of zero (neutral) then the patient
suddenly becomes free of any thoughts. Although this is not an
ailment, when the space is formed inside the main frame of the
brain, the electrical flow concentrates on one side of the cells, to
a point when these cells lose all memory. When this happens, the
patient no matter how hard he tries to remember an event or
thing can not do so. On the one hand, the flow increases to a point
where the brain stops functioning. On the other hand, the
electrical flow between cells becomes so irregular that the
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patient becomes irrational. Sometimes he claims prophethood

while on other occasions proclaims himself king.
When this condition persists, the patient may become

unaware of the need of clothing or food. In some cases, the

MURAQBA 105
patient would continue walking endlessly. He even runs but his

body never gets tired or fatigued. Sometimes stares endlessly
into the space totally engrossed in thoughts. His worldly life
becomes inconsistent. The need of rest and luxury goes away as
well. II is body holds so much energy that he has to III' chained for
control. The mental patient may keep on talking incoher~vnll,\. II
is eyes become shins' and magnetic. Blinking happens very 1+1
yl'\•. For psychosis, schizophrenia and mania both major and
minor I i anquilizers are used which result in the following side
effects; dry mouth. weaker eyesight, low blood pressure, weight
gain, increase in Iii ol sugar. Some patients also are diagnosed
with jaundice. Body temI1~'l ature rises; Parkinson's disease,
paranoia, anxiety, distress, and conIuu i un also are common.
With that low appetite sometimes the patient Iurwonnes
bedridden permanently. Other side effects like these could also h
AI)I)Cn Which may send the patient into a deep coma. Minor
tranquilizcr, are used to keep the mind peaceful and calm.
The other negative effects of these medicines are that the patient
tu'cunles dependent on them as well. Prolonged use may also
necessitate Ih(, increase of dosage since after a while the usual
dosage fails to be as eltCctive as the original dose. Tranquilizers
should never be stopped instantly as this could lead to other serious
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ailments such as hysteria, insomnia, nausea, body pain, and loss of

concentration, to name a few. ( 1n the contrary, if the patient is
treated with Muraqaba under medical supervision he gets peaceful
and calm. In addition, the negative mentality is also weakened by it

MURAQBA 106
and the flow of thoughts becomes uniform. 'Through Muraqaba, the

natural link between mind and spirit is u'nhanced and the man gets
new energy from his own Spirit. The mental state at that time is
different from that of wakefulness or sleep. Hence, the deterioration
of nervous system stops and the cell division goes back to it normal
rate.
Physically there are two systems work in our hod.'; the

Sympathetic and Parasympathetic system. The first mentioned
system controls the high blood pressure and the dilation of cornea.
The latter system handles lowering blood pressure, lowering of
heartbeat and contraction of cornea and movement of matter within
the body. This system works without our will or discretion. For
example we are bound to inhale and exhale. Even if we hold the
breath for a few moments eventually we are breed to breathe
anyway. Heartbeat is also beyond our control. That is why these days
there are some Medical experts and Spiritual scientists working to
devise it method or exercise through which we would be able to
control the functioning of the Parasympathetic System to defend
ourselves against diseases and ailments and some diseases may even
he eliminated altogether. On this basis, scientists have created it
system called 'Bio Feed Back' on which research is underway.
Through Muraqaba, the parasympathetic system could be

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con-broiled at will. Muraqaba brings good changes in the system.

The feeling of Muraqaba takes us toward deeper calm and
stillness. This state oth erwise dues not stay with us because the
mind never stays on anything for too long. Muraqaba not only

MURAQBA 107
increases the will power but physically and psychologically numerous

benefits are achieved as well. Experiences and observations have
shown that following physical and psychological benefits are
achieved by practicing Muraqaba.
— Control of blood pressure.
___ Increase in life expectancy.
— Improvement in eyesight (vision).
— Reduction of fat in blood.
— Enhanced creativity.
— Less irritability.
— Improvement in the performance of heart.
— Improvement in hearing.
— Increased immunity.
— End of depression and anxiety.
— Reduction of stress.
_ Increase of red blood corpuscles.
— Improved memory.
— Better decision making.
— End of insomnia and deeper sleep.

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— End of fear, increase of levity.
— End of doubt.
— End of enmity and jealousy.

MURAQBA 108
— After the success of Muraqaba a person is set free from the

fear of witchcraft, ghosts, and all negative thoughts.
61
Levels
To gain self-awareness and to awaken spiritual abilities,

Muraqaba should be practiced consistently. Through Muraqaba, our
hidden qualities slowly surface and we eventually gain self-
awareness. It is our daily observation that when we try to learn a new
skill or any form of art or to awaken any latent ability we have to
practice using it devised method. Continued practice results in
gradual improvement in ability and eventually we acquire that skill.
For instance when we try to learn painting, at first with the
supervision of a teacher we begin with drawing lines on a paper,
which ends up in some kind of a sketch. In the beginning the pencil
does not draw what we intend to draw. However, with practice we
are eventually able to draw what we are supposed to.
Example:
A newborn infant does not understand the environment in

which he lives, the way an adult person does. He sees things but is
not able to comprehend their meaning or use. Knowledge of the
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environment comes slowly in a systematic fashion and intellectual

maturity takes years. In the beginning, the child has difficulty in
utilizing his abilities. When he starts to walk, he first crawls.
Moreover, when he can stand on his feet then for number of

MURAQBA 109
months he is unable to balance. It takes the effort of many months

before he is able to walk on his own.
Speaking starts with broken words then progresses to

incomplete sentences. Often the meanings of words gets mixed up.
However, with passing of time a child is able to converse using
complete sentences. Together with individual efforts and the help of
teachers and parents, the child is eventually able to read and write
after spending years learning.
The point we are trying to make is that when any new ability
grows, the consciousness absorbs it gradually. Just as a child goes
through different stages of learning to acquire full knowledge about
any subject, in the same manner, an adult also has to go through
various learning levels in order to acquire any new skill. More or less
the same condition prevails when someone tries to activate (awaken) esoteric or
hidden senses. Since learning hidden senses is it relatively new
process for the consciousness, in the beginning it faces some
difficulties and challenges in understanding and using them.
It would be premature to assume that as we close our eves for

Muraqaha within a day or two all those observations and
experiences would become known that are the essence of
Muraqaba. With continued practice and enthusiastic interest, a
person gradually journeys through the realm of i luragaba.
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In the beginning, rental focus is hard to achieve. However, with

practice it is eventually achieved. The more focus or concentration is
enhanced the more hidden senses are activated. Based on the
consciousness strength the person goes through the spiritual

MURAQBA 110
experiences and esoteric observations. Spiritual state and

observation increase with time.
Once fully achieved the spiritual abilities can be used at will just
as other physical abilities.
During these stages, spiritual students need a spiritual tutor who

can teach them almost as if they were kindergarten students, until
the student eventually masters his or her own spiritual skills.
The spiritual state and observation varies in every individual and

it depends on the spiritual and conscious level of that person. That is
why only an experienced Spiritual Master or (murshid) can analyze
an individual's spiritual strength. However, depending upon the
conscious strength, the different levels or stages that any student
goes through are more or less the same. Based on strength and
ability the different stages or levels are the following.
Drowsiness
Drowsiness is the earliest stage of Muraqaba. When someone

begins the practice of Muraqaba for the first time, often he or she
becomes drowsy and goes to sleep. After few days the condition that
prevails in the mind can neither be called asleep or awake. This is all
interim stage between waking and sleeping. IIowever, the
consciousness is not vetaware of that. That is why after the;
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Muraqaba, one feels like he or she saw something but are unable to
remember it.
1. I did the Muraqaba at 10: 17 pm. I was, focused straightaway.

Often I would go into sleep. 1 felt like 1 was washing someone's feet.

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Then during the drowsy state, 1 saw a black shadow (which was not
solid) left Out from my body, and was absorbed into the front wall.
(Akmal, Lahore)
2. During Muraqaba, I visualize Qalandar Baba (founder of Sufi

order of Azeenria). During Muraqaba my mind remains /ircuscel.
However while doing it I sornetimes.fall asleep. Then a very light
image of Qalandar Baba appears and whenI try to focus on it. I fall
asleep. On average I do Muraqaba .for orinutes daily. However,
except for the initial visualization nothing else registers in my mind.
By the grace of God, my in nd is much purified now.
(Tahir Jalil)
3.Tinder the influence of sleep, I saw that repentance was being

taught. On one occasion during Muraqaba, while I was drowsy I saw
I was meeting with jinns. I felt a little fear. I could not remember
the details of the encounter. All day I do the invocation (dhikr) of Ya-
Hayiyo- Ya- Qayumu which makes me feel that God is always facing
me. During prayers as well, the feeling that God is seeing remains
prevalent. Sometimes it leads to ecstasy during which all I want to
do is to cry. Once the drowsiness was so strong that I felt that God
is present in every piece of sand of this Universe and then I felt like
I no longer exist.
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(Nasreen)
Colorful Dreams
After a given period of starting Muraqaba the student usually

sees clearer dreams. Sometimes this starts right after going to

MURAQBA 112
sleep and continues the entire night. Different scenes come and go
in which he sees trees, flowers, greenery, mountains, lush green
valleys, lakes, rivers, buildings, birds and so on. These dreams
usually have more depth and detail. Even after waking up their
effect lasts for a while.
The student sees colorful dreams as well. In these dreams, the

vision is more colorful compared to other dreams. After seeing
colored dreams, the viewer feels joy, delight and serenity. The
reason behind seeing more and clearer dreams is that by practicing
Muraqaba, a person's link with his subconscious increases and he
is able to receive more and more of the flow of subconscious
information. When dreams become deeper,then the person starts
seeing more and more 'true dreams' in which future outcome is
displayed in actuality rather then symbolically. Whatever that
person sees in his dream usually manifests itself after awakening
or whatever he sees is proven after he wakes up. Dreams become
so clear that interpreting is no longer needed. The person can draw
conclusions on his or her own.
Whatever a student sees in his or her dreams, the spiritual

master (murshid) gives his student lessons based on that. Much
spiritual based knowledge is transferred from the Sufi master to
that student through dreams.
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Using his spiritual power the master cleans the mind of his
student. Impurity is washed and converted into subtlety.
This subtlety is gradually transferred from dream stage to

awakened stage. Through dreams the spiritual master has his

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student journey into the spiritual world. In the spiritual world, the
students glimpse and have audience with prophets, saints, and other
spiritual personalities. Such matters come before observation so that
the student has no choice but to remember them. The images of roya
sadiga (true dream) are so deep that mind is forced to repeat them.
That is how consciousness achieves strength in keeping the

esoteric flow and the fikr lateef (subtle cognition) flows in the student
for a longer period. By seeing more and more dreams, the interest of
the student in learning paranormal studies is also enhanced. He or
she starts seeing the kind of dreams that enabled them to avoid
future mishaps or ailments (sickness)
The following is a list of dreams sent by students and their

interpretations given by the author of this book.
A female student reports:
I am very much interested in learning spiritual studies. Whenever

I get a chance, I do Muraqaba. The following is a dream that I saw a
couple cif clays ago.
Dream:
I saw a huge. field. In the middle of that field there is a hole similar
to a grate. The field is lush green. However, in that grave a red liquid
seemed to be present. Within moments, that liquid turned into a
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huge. lame fire.
Interpretation

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The dream is reflecting high blood pressure. You need to check

with it gynecologist in order to treat hypertension because it may
endanger the life of your unborn baby.
Dream 2:
In our busy life, 1 try to find/ time to do Muraquba for 10-1 5

mu?-tilt's. Following is ti dream that I see very often A goat is being
slaughtered and skinned. However, it is still cilive but shuu's no sign
0f'pain or discomfort, though the eyes show sadness. In the same'
manner, I sometimes see ct cow and that cow as well shows nu sign
of pain but its firce reflects injustice. During the dream, Ifeel their
pain cnui by to run atuay front it. In real life as well I could not ser
any animal being slaughtered (like during Eid-ul-Adha)
Interpretation
When there is no hope in life and depression kicks in, it seems

like there is no light of hope at all. The subconscious then shows
those images during deep sleep.
I opelessness and disappointment present these symbols in

the form of gloomy and sad pictures. These are all the wishes
that were not ttiet and the heart does not have enough strength
to replace them with new hopes and wishes. Your dream also
points to a weaker mind. Advice
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During the pre-dawn hours of the morning for at least half an

hour do brisk walking? It helps overcome the weakness of the mind.
Dream 3

MURAQBA 115
I went to sleep right after doing Muraqaba. I saw in the dream

that a ball of spaghetti came out of my mouth and my mouth was
full of them. Some of them were cooked. I shredded some sugar
on them and took them back into my mouth. With the help of my
fingers, Iforced them inside my throat. (light then I saw myself at
a mountain and the rain started right after that. I have seen this
dream twice. After getting up early in the morning, 1 usually get
feverish. I have lost my appetite. All clay I obsess about that dream.
Interpretation
The dream is pointing towards an ailment that has to do with the

digestive system. The last part of your dream suggests that due to
unbalanced diet your intestine has become over-sensitive. To see
this dream twice suggests that this disorder has not gone away and
hence it could not simply be ignored. Needless to say a consultation
with your physician and a balanced diet are in order. Otherwise, this
could lead to other complications.
Dream 4
After doing the Muraqaba, I lay down and went to sleep right
away. I saw that I was told by my parents to polish the cooking pot
from the polish shop. I told the person doing the polish that I
would be lack with my cousin. When I got to home, my rnont gave
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me mango and instructed me to take them to my sister in law.

Upon reaching illy sister-in-law's home, I was saddened to see her
weak and sick. I gave her the mangoes and asked ff she could go
with me back home. She agreed and we went back home. Then I

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saw myself strolling somewhere and I have a cooking pot with me.
I also saw black stains in my clothes.
Interpretation
Overindulgence of sugar is causing trouble. Proper treatment has

not been done yet which led to the outbreak of the disease which
sometimes remains dormant. When the next outbreak occurs please
see your physician and follow his advice.
Dream 5
I am a retired government officer. I am 65 years old. I c/a

Muraqaba every night for 15 minutes before going to bed. I saw
in my dream that my son is getting married even though he is
married and saw that his wife is actively involved in his second
wedding.
Interpretation
You made a promise to someone but have not fulfilled it. Your
conscience is reminding you of your obligation. Listen to your
conscience or else you may have a nervous breakdown eventually.
Dream 6
Last night after doing the Muraqaba I went to sleep right away.
I saw that my neighbor's house was on fire and the fire eventually
reaching our home and part of it was being burnt. I, instead of
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extinguishing the fire, was wishing that it would grow. My dad

warned me not to inflame the fire otherwise the roof would fall
and the entire house would be destroyed and that would be a huge
loss to us.

MURAQBA 117
Interpretation
This dream is a warning. The person who saw that dream should
avoid a behavior that led to a situation in his business and on which
he is wrongly insisting. He should rethink and change his behavior.
Dream 7
I often go to sleep after doing Muraqaba. One night I saw in a

dream that I have a 4-year-old daughter. My sister-in-law is
insisting that I should beat my daughter because she is not pretty.
I then grab her hand and my sister-in-law cuts her hand. After that,
I sever my daughter's hand. Then after few moments when I see
her, I saw that her hands are okay and are attached to her body.
Then I saw one of her hands was cut and the other had only one
.finger and a thumb. I got frightened and start crying and I said to
myself how bad I am that I cut the limb of 'my own daughter.
Interpretation
Symbolic images of backbiting and uncontrolled anger were dis-

pI,ivcd in the dream. The subconscious is strongly protesting this
behavurral pattern. If the guidance of the subconscious is not
followed, the consequences will not be pleasant.
Dream 8
Since last Saturday, I have started practicing Muraqaba after

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the pre-drawn prayers. The other night I saw in my dream that Jam
going to Karachi. On my way to Karachi, I met several people who
stabbed inc,. My whole body was blooded. Then I saw that they
locked me in a room. When I was stabbed, I shouted and cried,

MURAQBA 118
however during crying no tears were coming out of my eyes. The

place where I was locked there was another man who slaughtered
a pony and gave me the flesh. Then I saw that there was a huge
jungle in which bears and lions, cheetahs and dogs were roaming
freely. They started following me but I was able to ran faster and
started flying in the air. When I landed, I was surprised to see that
there were no animals around. Then I started to climb a thorny
tree and then all of a sudden a bear starts chasing me. Then I
climbed a mountain and saw an elephant. The elephant ran away
after seeing another man; however, the bear stood there. Then
after coming down from the mountain I started attacking the bear
with a knife. The bear ran away after that and returned to my city
(Multan).
Interpretation
All the different sketches of the dream point to anxiety,

insecurity, worries, and ailing health. All these conditions came into
being because the person who saw the dream is overly emotional.
There is no balance in life. Consumption of food is improper as well.
Dream 9
I usually do Muraqaba daily and try not to miss it. I saw a

dream, which I would like you to interpret for rile. I saw that it was
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nighttime. Vie sky was of light blue color. When I looked up to see
the sky I saw bright stars. In the middle of stars was a big moon.
Near the moon, there is a fairy standing, wearing a glittery dress.
She is wearing a shiny crown and has a white stick in her hand.
There are stars in that stick as well and she is smiling at me.

MURAQBA 119
Interpretation
Even since early childhood, you have a habit of thinking and day-
dreaming. Due to the overindulgence of that behavior you have
become ultra-sensitive. Because of which you have become unhappy
and depressed, life seems like a collection of unhappy events. When
that condition became serious and the nervous system itself was
being a effected then it showed you this pleasant dream so that you
may feel lighthearted. The dream you saw must have been quite a
while ago because it does not reflect any thing about the practice of
Muraqaba that you have been doing.
Levels 69
Dream 10
Even since I started Muraqaba, I have been seeing geometrical

frgures in my dreams often. Whenever I see them, I get scared. These
figures sometimes evolve into a tree.
Interpretation
These figures represent the close friends who spend most of

their time in the company of each other. Either they spend time
together every day or at least several times in a week. There are a
total of six or seven friends. Three of them are naive and down to
earth and nice, however the others are the bad seed. They are the
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kind of friends who give you wrong advice and are bad influence.
Advice

MURAQBA 120
You have to be very cautions of these friends who give you

intentionally wrong advice. Otherwise, you could end up in big
trouble.
Dream 11
I have always been interested in learning paranormal sciences.

I have seen some dreams in the past few days whose interpretation
I am seeking.
1. I was standing at the window of my room and heard Prophet

Muhammad reciting the Qur'an (Koran) in the basement. I said to
myself the how beautiful the voice of Prophet Muhammad really
is.
2. I saw myself donning white clothes and standing at my

school. Standing beside me is the prophet Muhammad who is
wearing white clothes as well. There are some people around too.
Nearly a big candle is glowing. The prophet Muhammad then said
that the time of his death is approaching and angels are
descending from heaven. I then started sobbing and said to him
not to talk like that and! hold his forearms and look him to another
room. Tire other two men also accompanied us. 'Ther/ were standing
right and left of hint.
3. During the month of Shahan (the Nth Islamic month) I saw

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myself strolling in the terrace of my home after bathing. All of a

sudden, a white cloud starts emitting light and falls on the front
wall. The light starts writing the Kalania on the wall. I then started

MURAQBA 121
reciting the Kalanla myself. I then called to my moot and sister to

come but when they arrive the light goes off.
4. A fete dogs ago, I saw in a dream that it was a nighttime and a

firll moon was on the horizon. All of my family was on the roof of
my house. Every one said how lovely the moonlight was. I too liked
the moon and the moment I raised my hand towards it, it came into
my hand.
Interpretation
From early childhood, your ability to learn spiritual sciences was

activated. Nature wants to use your spiritual abilities to assist the
mission of Prophet Muhammad and, God willing, you will be able to
help spread his mission. The best thing would be for you to select a
spiritual master who has gone through the ups and down of the
spiritual path to assist you in your spiritual endeavors.
I pray for you that God may make you the source of peace and
serenity for His creatures and the medium through which the
spiritual mission of Prophet Muhammad is spread across the globe
(Amen).
The interpretation of all the dreams that you have seen is what I
just stated above.
Dream 12
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I went to sleep after performing Muraqaba. I saw in my dream

that my husband and I, along with another man and woman were
going somewhere. This woman took us to a desert, took my hand,
and started running. We were running in a circuIarf'orrnation and

MURAQBA 122
Ifelt like we were sinking in the sands while running. Then I felt as
if we were not the only ones instead there were thousands of
men and women. livery one was holding each others hand and
though sand was up to their neck, they kept running. I could not
tell how exciting it was. Suddenly I felt like we were circling the
Holy Kaaba. It was very dark but I knew that my family was there
too. Though I could not tell which members of my family were
there, I did know that my aunt was there. Then a white pigeon
came and the entire place was lit. In the dark I could only see that
pigeon; then I heard that voice of my aunt asking, "did (page 29)
you know who that pigeon was?" I then asked her who it was and
she said it was Sufi Master Muhammad Zachariah. I woke up right
then. This is the second time in the six months that I have seen
him. In the first dream, I sate his tomb.
Interpretation
Sufi Master Zachariah was a Qutb (see glossary). Since you

have seen him in your dream, you are definitely going to get the
spiritual blessing (faidh) from him. Please arrange for his soul, Qur n
khuwcuii and lungar (see glossary).
Dream 13
I have been doing Muraqaba twice: first before going to bed and
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second, at the predawn hour. I saw in my dream that I am running

up the stairs, which are going all the way up the hill. At the hill top
there is a tomb of some Sufi master. A few days later, I saw a simiral
dream of running up the stairs. When I reached the top, there was a

MURAQBA 123
shrine ofsome Sufi master. 1 was spiritually overwhelmed at the

scene. 1 wanted to enter the shrine but then I woke up.
Before seeing these dreams I saw a long time ago that some Sufi
saints were descending from the sky in ajeep, their faces were
glowing. They saw me and then went away. Then came back and
returned towards the sky in the sale jeep.
A couple of years ago when I was in Karachi 1 saw a dream when

after performing the pre-dawn prayers I took a nap.I saw a huge
serpent coming towards me. I quickly put a basket made of wood
on top of it. Right away, a bright light started coming of that basket.
Interpretation
You have genuine interests in learning spiritual sciences and your

Soul is telling you that if you practice with persistence you will
eventually succeed. During the period when you saw the dream
about the snake and the basket, you had tonsillitis. If you get that
again make sure you complete the treatment and the entire course
of medicine. A chronic tonsillitis could result in other complications.
My experience shows that a chronic tonsillitis could cause polio as
well. Using color therapy oil made of yellow Lights is the best cure
for tonsillitis.
Dream 14
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Every night before going to bed, l do Muraqaba of "visualization

of Sufi master. '• One night I saw that a Sufi master (author) called
on us at our home. I was so happy that 1 wished I could tell the whole
city. On our roof, there is a pot of roses whose branches extend to

MURAQBA 124
our terrace. We all are chatting. Then I informed all my friends that
our Sufi shaykh is visiting and they all came to see him. My mom
expressed the desire to visit Karachi and the Sufi shaykh invited us as
well and said he would send his men to pick us up from the station.
Their sign would be that they would be carrying Olive oil. Then my
younger sister, and I went to see Sufi Shaykh with our relative and
then I shouted, "Look who is here" after seeing the dream my morn
woke me up. It was the time of dawn prayers.
Interpretation
The dream will manifest in reality exactly the way you have seen
it. In fact, your devotion has activated your inner eye in your dream.
May ( god give you spiritual improvement immensely (Amen)
Dream 15
I went to sleep right after doing Muraqaba and saw in my dream

that two lions are sitting in a tall tree. I asked my uncle to bring a gun.
While he was searching for the gtln, the lions came out of the tree
and gent into the woods. My two cousins were going towards the
woods and I warned them about the lions but they ignored my
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advice and ivent anyway. One of them was attacked by the lion
and took her feet into its mouth. People were gathered at the
scene however no one had the courage to intervene. I went ahead

MURAQBA 125
and saved her from the clutches of the lion. She looked at me
thankfully. I took her into my arm, and sent her home.
Interpretation
Man is composed of the elements. These elements are in order.

God makes the decision of their quantity. Balance is kept in the
creation and there is a system of values. In this sense, sexual
thoughts are also a gift of nature. There are ways to accommodate
it. However to indulge in erotic thoughts way ahead of time and to
focus on it constantly is a waste of time and injurious to health as
well. Things that come with time and appropriate condition should
be acceptable. Man is entitled to desire but is not authorized to
impose his will on others. This is what the Quran (Koran) teaches.
Values are based on that we nevertheless surrender to this Divine
Rule. All aspects of the dream are pointing towards this.
Dream 16
After doing Muraqaba, I went to bed immediately. 1 sate in

my dream that in the sky words of Al-Lah and Muhammad were
written. Surrounding these areflowers in a cloudy tvay. On niy
right hand there is a guy and I said to him that if the people or the
government asked me to testify about this then 1 will testify
about this. I have seen these two names with lny own eyes. I often
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see myself praying or performing wudu in my dreams.
Interpretation
Beholding the glorious written names of God and the prophet

Muhammad in the sky points to the pure and honest beliefs of the

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beholder. On the other hand, it also refers to success in life and a

better future.
Dream 17
I am a student in eleventh grade; it has been three months since

1 started doing Muraqaba. One night 1 saw a strange dr•eam whose
interpretation I am seeking from you. The dream is as follows:
I am returning home from the house of my tutor. On my way back

1 looked towards the northeast side of the sky and 1 sate many
moans in the sky and each of them had verses written on them.
I became ecstatic by looking at it. That moment as I turned back

to return to my tutor, 1 saw on the southeast side of the sky the verse
of ,Surah al-rahman of the Quran (Koran).
I went straight to my tutors home. 1 informed him about it and

he came along with me to see it. However, he could not see it.
Right then I woke up. I tried to go back to sleep to see that writing
one pore time but could not.
I related this dream to my tutor the other day and he said it

shows that my fixture is bright. Please interpret the dream for me.
Interpretation
The rule of giving dream interpretation is that once an interpreta-

tion is given, any other interpretation of the same dream should not
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be given. Because after listening to the interpretation the

subconscious registers that interpretation. The prophet Muhammad
has instructed that dreams can only be related to a person who has
some knowledge of the technicalities of giving interpretation.

MURAQBA 127
Dreaming is one of the branches of Divine Knowledge (ilm ladani).

This Divine Knowledge is not one that can be learned in academies.
This branch of knowledge is a gift from the prophet Muhammad and
is received only through his blessings.
Dreams about the future
Dream 18
1 went to sleep right after Muraqaba. In the dream saw that I am

in the residence of my inaternal gr•andinother and watching the sky
glittering. One of the stars which is red suddenly falls under rny_feet.
Everyone was surprised. Then that star became a grey color bowl. It
seemed like that bowl was ancient and sacred.
Interpretation
The dream is about your future. Your married life will be happy
and good. In addition, from your maternal side a spirit will take a
physical form and will be a source of pride for the whole family. I pray
to God that what this dream is informing us, is fulfilled and no family
dispute will twin it.
Dream 19
For the last month, I have been doing Mur•agaba before going
to !u d. 1 have seen many dreams so far. Someone donning a white
dress carne to see my father and silently fetched some documents
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from the drawer and put them in his pocket and left. My father
did not ask him uny questions either; then I woke up.
I saw in my dream that in my city a huge market near the main

road has been constructed and is now ready for business. I am

MURAQBA 128
taken aback by this market. 1 was wishing that I could climb to the
top of the building when I wokeup. The next morning I tuent to see
if there was anything out there but there was nothing.
Interpretation
In the first dream those papers symbolize money which you are
about to get, out of nowhere. It is going to be a huge amount. Second
dream is also similar to the first, which suggests how the money will
bring more prosperity.
Dream 20
I Performed Muraqaba one night, the other• night I saw in a

dream that my four friends and 1 were sailing. I was the captain of
the ship. Suddenly the ocean dried up and the ship came to rest on
a mountain on an island. We were all perplexed about how to
continue our•jour•ney. One of them suggested that after• rainfall
there would be enough rvater for the ship to sail away. Shortly
afterwcn•ds the rain clouds came and tuitlt thunder• arid wind,
heavy rain started to •fall. There was enough wetter• afterwards
that I took the ship out of there anal started sailing again.
Interpretation
Four friends are the symbols of many plans and ideas that are
stuck in the mind. These plans are for one thing only because all
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friends are in the same ship. In order to fulfill the plans there were
some obstacles, which had caused hopelessness. Then the help
came from a hidden source and things were getting better. This is

MURAQBA 129
going on for a while. Raining is the symbol of Divine Help. In the

end the sailing of ship symbolizes eventual triumph.
Subtle Sensations
By doing Muraqaba regularly, certain types of light and waves

start gathering inside that person which negate gravity. Because of
these lights, the student goes through different states in which
gravitational pull does not apply. For example while doing
Muraqaba, during walking, sitting or even laying the feeling of weight
disappears (weightlessness). Sometimes the person sees self made
of light. During Muraqaba, this weightlessness could make the body
suspended as well. Person sees self as flying in space. With closed
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eyes and open eyes as well, lights of various colors are seen. Flashes
of light, similar to a camera flash is felt inside the brain. Body
sometimes become oversensitive and the electrical flow inside ones
body is felt as well. Because of this concentration of lights,

MURAQBA 130
sometimes the body gets a shock too. Feelings of peace and serenity
get stronger and deeper. Cognitive and problem solving abilities are
enhanced. This and other similar conditions and sensations show the
colorfulness of the luminous system and the enhancement of
spiritual energy.
The following are Muraqaba reports sent to the author by various

students:
Report I
When I close my eyes for Muraqaba, milky white light appears

around my eves. During the Muraqaba, thoughts come and go.
Sometimes I get groggy and while others only Allah is the focus of
attention. Lights of other colors also appear during Muraqaba for
example blue, red and so on. When the influx of thoughts increases
then I start the dhikr of Ya' Haiyu Ya' Qavyumu. After Muraqaba,
different things happen. Sometimes my body feels very light, other
times a lot heavier. Sometimes I do not feel like I have a body.
Sometimes I feel like my body has moved upward. I also feel a
sensation in my brain. Those sensations are pleasant in nature.
During Muraqaba, these pleasant sensory waves engulf the brain.
My brain gets intoxicated and I usually get to deep sleep
afterwards. Occasionally it feels like a dreamy stage. On one
occasion, my whole body defying gravity moved upward. I lost
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awareness of the surrounding. Often during Muraqaba, even the

process lit inhaling and exhaling felt like interference. Occasionally
I see images 1~t my murshid (author), also during Muraqaba, I visit

MURAQBA 131
various places, anal those scenes are so beautiful that writing

about them is virtually impossible
(Haroon Ahmed, Lahore)
Report II
At the start of Muraqba , I saw a circle (chakra) of greenish-

yellow light then I felt like my bed and I were shaking. For a short
while an eye made of light appeared near my right eye. My head
and shoulder felt heavier and body was pulled upward. Dark
shadows appeared before my eyes. Once a very red light appeared.
I felt something in my back, which went all the way to the back of
my head. I felt great as if under the magnetic influence of
something.
I Did Muraqaba for fifteen minutes. I was able to focus on the

image. 'Throughout it felt like falling drops of rain, especially in my
head. The sensation was so strong that I felt like these drops were
making holes in my head. I was so focused on that thought that I
became unaware of my body. I saw a big door had opened up
towards the north, white light was coming out of it, and that light
was falling on my body. Then a rain of light started to fall from the
sky. I could feel the rain in the right side of any body suddenly the
rain increased and the light fell on my body so intensely that I felt
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a shock in my body.
(Misbahuddin, Karachi)
Report III

MURAQBA 132
I did Muraqaba after pre-dawn prayers and saw myself as a

statue of pure light and rings of pure light were encircling me. I felt
as I had two bodies, one, which was myself, and the other of pure
light.
In addition to these, I am also experiencing certain changes in

me. For instance, when someone is about to address me I somehow
become aware of it ahead of time and whatever he or she is about
to say, also comes to my mind. Secondly if wish to meet someone,
that person somehow is able to contact me on his or her own.
Thirdly if a big event or incident is about to happen, I get somewhat
uneasy prior to that.
(Allam, Mangla Dam)
Idraak (awareness)
I continued the practice of Muraqaba, eventually overcoming

drowsiness. The reason behind getting drowsy is that in the
beginning, the consciousness is simply overwhelmed by the influx of
inner lights.
When consciousness is no longer influenced by the drowsiness

and the mind remains active then the flow of inner or esoteric
information gets underway. The student is able to comprehend
these spiritual phenomena through cognition. Awareness is a
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thought that even though is delicate has a form.
Speed of mind meets its form. For example, when someone say
"apple", the picture of apple does appear in the mind. These
pictorials are so light, the sight could not see it; however, senses do

MURAQBA 133
encompass it. Sometimes hidden information comes in the form of a

voice. The voice is usually of low decibels but it manages to explain
the incoming news or the vision.
Report IV
I gained focus right after starting Muraqaba. I felt as if the waves

of thoughts were entering through nay ears. Whenever an image
appears it's sounds are heard as well.
(M. Salam)
Report V
During Muraqaba, I hear noises as if tidal waves are colliding

with the coastline. After few days, I heard the sound as if someone
were talking. It was not the sound that we normally hear, the one
that comes through our ears; instead, this sound came from
within. One day during Muraqaba, someone called my name, when
I opened my eyes, there was no one around. Then I realized that the
sound did not come from outside instead it was the echo of my inner
self.
Report VI
Today I was so engrossed in Muraqaba that when suddenly

someone tapped me on my shoulder, I was taken aback and
opened my eyes. When I looked, there was no one around. Then I
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went back to Muraqaba. After that, every time I think of my body I

felt like shivering. In the past few days, I have also noticed that
every time I drink water, it tastes sugary. It seems like my sense of

MURAQBA 134
taste is going through some changes. Sometimes I hear whistles in

my ears.
Report VII
After doing Muraqaba, I performed the pre-dawn (fair) prayer. I

remained focused during the entire prayers. On one occasion the
idea that God is in front of me during the prayers became so strong
that I felt overwhelmed by it. That state lasted for quite a while.
During Muraqaba, I felt as if the dhikr was performed by my inner
self.
Report VIII
I gained full concentration during Muraqaba and then I felt as if I

were ascending into the space and have reached the higher ground.
In my mind, I heard the echo so profound that it is virtually
impossible to describe it. That sound made me somewhat
frightened. With this feeling of fright, I saw Jerusalem where
people were praying. I was staring at the Dome of the Rock. During
this moment, an unseen creature whispered in my ears. I was
overwhelmed by that whisper. The voice on the whisper said,"
staring at the Dome is not the noble deed. What is noble is to
contemplate on the lives of the Prophets and Apostles, to see what
hidden treasures of Divine Knowledge these noble beings held.
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Every member of the human race is entitled to access these

treasures".
Hearing this message made me highly anxious. My heartbeat

went up and I came out of the state of Muraqaba. At that time, my
body was soaked due to sweating.
MURAQBA 135
(Kamal)
Varood (esoteric vision)
When awareness (idraak) gets deeper it turns into vision and

esoteric information manifests into pictorial form before the sight.
This state in Sufism is called varood. It begins when with higher
concentration drowsiness goes away and the esoteric vision gets
underway. All of a sudden, any scene would come before the sight.
Since consciousness is not used to seeing in this fashion, that is why
mental concentration fluctuates. Memory is able to retain some
part of the vision that appears before the eyes, while the rest goes
into oblivion. Over time, the student gets used to this condition
(state) and this process of observation continues during Muraqaba.
Sometime the observation becomes so deep that the students
consider themselves part of the vision. Observations become more
orderly and the mind is able to comprehend what it sees.
Report IX
Compared to previous weeks, this week was great as far as my

Muraqaba conditions are concerned. I was able to get deeper in my
imagination and was able to focus as well. Another point to
mention is that I have also been successful in maintaining focus
during regular obligatory prayers. When the eves are concentrated,
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at one point then the sight is stuck and becomes deeper and the
esoteric eve starts seeing things. During prayers holy places come
before my eyes.
In addition, I have noticed that I have pretty much overcome

the inferiority complex and have since gained confidence and faith.
MURAQBA 136
Today all day, my mind remained focused. I have also noticed that
when I am thinking about something that thing or event comes
right before my eyes. Mind negated the space to such an extent
that every country, every city seems to be just few steps away.
Karachi, Lahore etc all of them seem so close. My mind has gone
through an unbridled expansion and speed.
(Ehsan, Swat)
Report X
I see different things during Muraqaba. At the same time I feel

hot and sometimes this feeling become unbearable. That is why I
have shortened the duration of my daily Muraqaba.
I saw during the Muraqaba that there is a luminous body just few
steps from my body. The more my focus was enhanced, the more
that body became luminous. Even the heart seems luminous. I felt
that if my forehead has an eye. During the Muraqaba, I felt like if I
am seeing with nw forehead eve. Wherever I see, things appeared to
be collection of various colors. (Waqar Ahmed)
Report XI
During Muraqaba, due to enhanced concentration, I became

totally unaware of my physical body and my body of aura became
more prominent. I felt as if the universe existed inside my body and
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toward my lower back; the electric current was spreading to my

entire body. Suddenly I felt a shock and my aura and I were
separated. I saw a huge space and

MURAQBA 137
my aura was floating in there. From that aura a wave of light

emanated through which everything in space became visible.
(M. Aslam)
Ilhaam (revelation)
In some people, the esoteric sense of hearing is activated before

the activation of esoteric vision. Once it is activated, the person is
able to hear voices and sounds from beyond. At first, the thoughts
come in the form of voices. Eventually the consciousness of that
person becomes strong enough that whenever he or she focuses, its
hidden affairs and futuristic details enter the hearing faculty in the
form of sounds. When this is repeated over time then the sight is
activated as well. In the end, the hidden and futuristic information
manifests itself in the pictorial form. This condition or state is known
as kashaf.
In the beginning, the kashaf happens involuntarily. Suddenly

through a thought, sound, or the image, something is revealed and
later on is proven.
Example
You are sitting in your living room. Suddenly an old friend comes
to your mind and hours later, either he or she comes to visit you or
calls you unexpectedly. The second condition is that you hear a voice
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announcig the arrival of your friend or the third condition is that you
actually see him or her coming way ahead of their actual arrival.
When this ability of kashaf progresses the person achieves the

level in which outward (physical) and inward (esoteric) senses work

MURAQBA 138
simultaneously. The mind of the student becomes so strong that he

or she observes the material and spiritual world simultaneously.
When this state is achieved, the person no longer needs the closure
of eves for the Muraqaba. This particular state is exclusively
involuntary. It could initiate while the person is busy walking,
talking, and sitting and goes off suddenly as well. This condition may
occur several times during the day or sometimes may not occur for
weeks. This condition is known as Ilhaam.
Proof of Vahii
Quran (Koran) Sura aal- imran 66:
"These events are among the news of the unseen. We do vahii

about them to you. And you were not there when they were drawing
to decide who would take care of Mary. And you were not there
when they were disputing among themselves."
According to the above verse, the vahii comes from God. Vahii
is that form of pure light (nur) that carries esoteric information.
This information may be of past events or of future happenings.
That is why God has informed His prophets and apostles of both
the past (history) and the future. Other than that vahii has nothing
to do with the individual's consciousness or discretion. Instead,
vahii is in fact Divine Wisdom.
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Sura Aeraaf 203:
"And when you do not bring any ayat to them- they say-why
did you not make it Qn your own? Say, I only follow what was vahii

MURAQBA 139
to me from my Lord. These are the bright signs from your Lord.
They are guidance and blessing for those people who are of faith."
Vahii is further explained in Sura- shura 51-52:
"And no human has the privilege to converse with Him

(directly) unless through vahii or behind the Veil or else He sends
a messenger on whom He would vahii whatever He pleases. Verily
He is of high Glory and Wise. And just like that we sent a vahii
toward you; Our Word through Our Will. You knew neither what
book was nor what faith was. But We made that book a nur. We
guide whomever We wish among Our servants."
In these verses, all types of vahii are discussed. God has called
vahii His words. The word of God is revealed in many different
ways. Sometimes through vahii while at others, mysteriously. For
instance, Moses glimpsed the Divine Light (tadjalli). On Mount
Sinai God revealed His Divine Light in the burning bush. Moses
conversed with God. This type of vahii is known as the hidden or
veiled one. This Divine Light became the veil between God and
Moses. So that he was not able to see God, instead he only
glimpsed the Divine Veil. Through this Veil, he communicated with
God.
In other case, vahii was delivered to the prophets through

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Archangel Gabriel. After the end of prophethood vahii is no longer

used. However, its sub-types (branches) kashaf; ilhaam and alqaa
(intuition) still exist. This is what was mentioned in the above
verses of the Quran (Koran) that no human has the privilege. Here
the word human is used, prophet or apostle was not used. This

MURAQBA 140
suggests that even an ordinary mortal can communicate with the

Divine through the sub-type of vahii. Also included in these sub-
types are true dreams.
In Sura Nahal of the Quran (Koran), God is said to have vahii a

honeybee. The vahii of honeybee is also a part of its sub branch,
which is different from the vahii sent to the prophets and apostles.
That system which was designated for prophets and apostles
ended with the closure of prophethood. Nevertheless, even after
the prophets, God's wisdom and His discretion and His
communication with His creatures continue through the sub-
branches of vahii.
God is pure light (nur). His words are also nur. Although God is
as close to us as our jugular nerve, we are unable to comprehend
His Essence with our conscious (physical) senses. Which means
that for us to absorb vahii, which is the light (nur) of the Word of
God, our consciousness has to be powerful or strong enough so
that it can withstand its impact. Based on these levels of
consciousness, there are several forms of vahii.
God's prophets are trained and taught directly by the Divine,

that is why their conciousness was strong enough to absorb the
pure light (nur) of vahii directly into their latifa' galbi (generator of
heart). All the generators (latija) of Soul are the center points
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where the incoming lights (nur) are stored. The generators of

Heart (latifa galbi) and Soul (latifa nur/i) are the spheres in which
all the worldly lights are kept, which Winans that under normal
circumstances these spheres absorb the material (physical) lights.

MURAQBA 141
However under unique circumstances these centirs can also

absorb and store the non physical light (nur) and the Divine light
(tadjalli). Their strength can be enhanced at will. Until the ability
to absorb nur is established, no nur can be transferred, just as a
full glass cannot hold any more water.
The lights that are transferred into consciousness from the

subconscious are the cognition of the spirit (ruh). This cognition
performs under the influence of nur and tadjalli. In other words,
the human spirit (ruh insani) has three usual lenses. One lens
(sight) works in the material world. The second works in the realm
of pure light (nur). And the third one works in the realm of Divine
Light (tadjalli).
In all three zones of the universe, there are worlds of living

creatures. In every zone the system of the Divine Names is
working. The fixedquantity of these Divine Names is controlling all
the systems of the universe. In every zone different quantities of
the tadjalli are working. Based on the level of these quantities, the
universal system is composed of various formulas. These formulas
can be observed with the help of the lens of the Divine Light
(tadjalli). With the lens of the pure light (nur) the esoteric form of
the things that are formed by these formulas can be seen.
Moreover, with the material lens the outward or physical body of
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these things can be observed. Hence, any particular being exists

simultaneously in all three zones. In other words, the universe is
divided into three zones. One of the zones is visible to us all the
time; however, the other two are hidden from our sight.

MURAQBA 142
The zones that are hidden from the sight are the subconscious.
The sight of the spirit (ruh) that functions in the subconscious and
works in multiple layers of the spirit continuously sends
information to the consciousness. Every layer of the spirit is in
constant motion by the Divine Will. Hence information of every
movement is being transferred from the subconscious. This is what
is known as the news of the hidden.
The news that comes from the layer of Divine light (tadjalli) to
the consciousness is vahii. Cognition in the sphere of Divine Light
enables the consciousness to observe the descending state of the
universe. God has given the spirit His creative knowledge. When
the Divine light goes through the layers of the spirit then the
cognition of the spirit transforms it into a creative form. This form
goes through pure light (nur) and lights and then eventually takes
it physical form and comes before the eye.
When the speed of the subconscious and consciousness

becomes even (parallel) then all three layers of the spirit are
activated simultaneously and their mutual distance disappears.
The descending Divine Light then falls directly into the
consciousness. In this condition the consciousness of the Divine
Light becomes dominant. Divine Cognition becomes dominant and
the creature cognition becomes dormant (submissive).
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Among the prophets of God the most subtle of Divine Light

works. They are able to recognize the Divine Wisdom through their
own Spirit. The subtle senses of the Spirit take them over and even
in the physical world they live with the senses of the Spirit.

MURAQBA 143
The Divine light is not God but the reflection of His Essence.
The Divine light is His Veil (hijab e'lahi). No one can glimpse God
beyond His Divine Veil nor can any of His creatures access Him
without it.
The universe is the creation of God. The vision of the spirit sees
and recognizes every being in its creative form. For unless a being
becomes a created figure, it remains unrecognized and unnamed.
Spirit (ruh) is the Divine Will (amr). Human Spirit spreads God'
Will into the universe. First, the Spirit transforms itself into the
ultrapure-light (tadjalli) of the Divine Will. Just as when software
is downloaded into the computer, its hardware converts the
cryptic script into a creative picture (or design) and displays it into
the monitor. The cryptic script of the software is nothing but
numbers or alphabets (formulas). That formula or language then is
read by the hardware, which in turn displays the creative graphics.
In the same manner, a whole being in the complete shape and
form is recognized.
The tadjalli sphere of the Spirit in turn absorbs the ultra-pure-

light (tadjalli) which was sent by God into the spirit (ruh). These
ultra-purelights are of the fixed quantities of the Divine Wisdom.
Each quantity is one of the formulas of the universe. This formula
is what is displayed to the Spirit. In other words, the inner realm
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of the creation comes forward. In it lie the lights of the Divine

Names (isma e'lahiya) and the details of their movements and
systems. Then in the sphere of the ordinary lights, the physical

MURAQBA 144
form of the being is manifested. This body performs its functions

and motions based on the program that was downloaded in it.
The reality of vahii is that in the consciousness those ultra-

purelights descend that are send by God to the spirit (ruh). The
spirit then converts these ultra-pure-lights into consciousness.
And consciousness through cognition puts meanings into these
ultra-pure-lights. At the time of the descent of vahii the speed of
consciousness becomes parallel to the speed of subconscious. That
is why the words of vahii do not carry the lights of worldly
thoughts.
Although after the closure of prophethood the system df vahii

was terminated, the knowledge brought in by the prophets still
exists in this world. The Divine Word, in the form of Holy Scriptures
are with us. Whenever a person imitates the lifestyles of the
prophets by being righteous, the lights of this knowledge start
filling in his Spirit.
By sending this vahii to His prophets, God activated (awakened)

their consciousness to it point where they were able to recognize
the movements of their spirit. Moreover, through their own Self
(inner) they were able to recognize (Gnosis) the Attributes of God.
Whoever follows the path of prophets is able to gain the

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perspective of the prophets and through their medium, is able to

acquire the Divine Knowledge, through which they become aware
of the cosmic system.
Kashf

MURAQBA 145
Report XII
When I closed my eyes for Muraqaba, suddenly glitters of light

started appearing and I began to watch various things. I heard the
voices of many close relatives. Voices were so clear that on one
occasion I ended up talking to someone during Muraqaba. Towards
the end of Muraqaba when I saw myself leaving my own body and
ascending towards the roof, I panicked and opened my eyes and
started staring at the roof where I saw something was moving
upwards.
I saw the tomb of the Prophet during Muraqaba and then saw
a chain of mountains. In its valley, there was a beautiful garden.
Everywhere I saw greenery. It was a magnificent view. One day, I
became so engrossed during Muraqaba that I became unaware of
the surroundings. When for a moment my mind got distracted,
even the breathing moments seem to be interrupting. When a
thought of an old friend came to my mind it appeared as if he were
standing there and I was watching him clearly.
One day during Muraqaba my mind started thinking about some

relatives. Suddenly I started hearing people talking. I could hear their
conversation very clearly. The next day when I asked them about the
conversation they confirmed that those were the things they were
talking about.
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Report XIII
When I was praying the isha prayer I felt, as if the prophet

Muhammad were leading the prayers. I was standing right behind
him. On my right side were Qalander Baba (founder of the Azeemia
MURAQBA 146
order) and on my left was Baba Ji.(Author). Dignitaries from other

religions were there too. All the time I kept seeing, the lights from
Prophet Muhammad emitting and falling on me. I could see him
(Prophet) very clearly in the midst of those illuminating lights
though his back was towards me. He was dressed in Arabic attire.
His face was glowing and illuminating. There was a circle of pure
light surrounding him. I was right behind him and that is why his
lights were directly shining on me.
My entire attention was on him. That is why I was not able to see
the faces of those people who were there.
Report XIV
I saw myself as if made of tadjalli. My body was very bright and

I was sitting at a place where there was nothing but lights. In this
luminary place I was sitting in a Muraqaba posture. I was still and
my open eyes were fixed at the space in front of me. My mind was
blank just like a slate. Suddenly I saw a fast moving light come and
enter my forehead.
(Saeeda Khatoon, Manchester).
Report XV
At 8:15 pm I was sitting at my living room. Suddenly a milky

circle of one and a half cubic feet emerged in the front wall. It kept
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moving from one end to the other. The room was lit by mercury
lights (tube lights) but the lights emitting from that circle were
brighter. This continued for about to minutes. Suddenly a new
figure emerged which was even brighter than the previous one.

MURAQBA 147
That figure lasted for about 5-6 minutes. Meanwhile, I kept on

staring at those figures. I was not aware of the surroundings. When
these luminary figures finally left, I felt as if my brain had an electric
shock. At that moment, a thought came to my mind that that figure
was in fact Qalander Baba. There was a similarity between his facial
expression and that figure. I started sobbing immediately. I could
not describe how I felt at that moment. My heartbeat went so high
that I was afraid my heart would pop out of my month.
(Rehana)
Report XVI
Suddenly I felt as if there were a body coming out of my own

body and then that body took off from the window towards the sky.
The body was attired in a white luminary dress. The whole space
had a white cloudy stuff in it. That luminary body covered seven
different ways as it was ascending. The scene was magnificent,
there was white lights everywhere.. That body seemed a little
worried at one point. Then it lifted is face upward and a voice was
heard "God will help you". When my spiritual body heard this voice,
my physical body started shaking. Heartbeat went up. Then I heard
"Al-Lahu Akbar" (God is greatest) and then I bowed and prostrated.
Wished I could spend my whole life in that posture. Then I saw
several angels in two rows facing each other. There was a 5-6 foot
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distance between the rows. My spiritual body came in between

then. The moment I tried to look up, I started trembling.
Report XVII

MURAQBA 148
Right after I closed my eyes to begin Muraqaba I felt as if I came

out of my physical body and was inside the tomb of Prophet
Muhammad.
Right away, I started reciting durud in my heart. I felt as if a

cooler light wi.n falling on me from the holy fence of the tomb. Then
I saw myself inside the Kaaba in Mecca. Moments later the Kaaba
started ascending towards the sky. I saw different types of people
during the journey. Some of theni I knew. Eventually we reached a
dead end. Here I saw row after row of angels. Then I saw myself in
my room and felt that my being was spread throughout the entire
room. I ended the Muraqaba at this point.
On another day during Muraqaba I saw a line of light traveling

from the west to the south. I stopped at my house. At that point, I
felt as if that light were in fact me. When I tried to focus then all the
events of my life, from birth to present day were displayed like a
movie. In them there were happy moments, sad ones, good, bad,
everything was there. When I focused more, some future events
were displayed as well. I was able to comprehend some of them
while others were not clear. Then I saw that spiritual body among
stars in the sky. But I was not able to keep my focus on that and I
ended the Muraqbah.
(Ali Asghar, Saltcoats UK).

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Report XVIII
During Muraqaba I saw Murshid Kareem (Author) with me. He

then said, "Let's go see the skies." We then started ascending. Our
bodies were floating like birds. We then entered the skies. We went
MURAQBA 149
through clouds of very bright lights which lead to a very clear space.
Below there are different cities. Many people were seen working in
their field. It was lush green. Big clean rivers were running as well.
On the banks of the river, people had crops of different vegetables,
fruits, and stuff. We saw all that in one blink of an eye and resumed
our upward flight. We entered the clouds of light again and later
moved on to another clear space, which had valleys and towns all
over the place. We then moved on to another clear space after
going through other clouds of light. As we sent through the clouds
it felt as if this were the border of the heavens.
I then asked Murshid Kareern (author) that I thought that the

border between two skies would be of steel or other harder
substance which would make it impossible to penetrate. Instead,
all I see is lights after lights, which can be penetrated very easily.
There is no hurdle here. Baba Ji (author) replied, "The sky is the
limit of human sight. When consciousness enters the field of
subconscious, its sight gradually increases, and man's inner sight
beholds the realm of subconscious (a'lam al-ghayb). To behold the
realm of the hidden, there is no restriction imposed by God.
However, on every level of the sky, the worlds that exist are under
the influence of different lights of Divine Attributes. The reason why
the consciousness is unable to see beyond the sky is that it remains
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ignorant of the Laws of Lights of Divine Names (isma e'lahiya).
But when someone gains the knowledge of the Laws of the Divine
Names, he or she then can enter the realm of subconscious at will

MURAQBA 150
and consciously. They then can observe the realm of the hidden
(a'lani a!ghayb) without any hurdle with their 'inner' vision.
Every level of sky is made of those lights of Divine Names that are
responsible for its creation. Due to the concentration of lights of
Divine Names at the border of the sky, our regular vision is unable to
see anything beyond that.
However, when one contemplates the Divine Essence and

Attributes, the lights of the Divine Names start penetrating their
being. These Divine Lights introduce themselves to consciousness
and it becomes aware of their presence. Its awareness is in fact its
vision. In this world the amount of absorption of light depends on
how far the person is knowledgeable of the Divine Names. After his
death his station in the hereafter (aeraaf) depends on it. This means
that after death the person lives with his outward senses and vision
in the hereafter.
I was really glad when I heard this explanation from Baba Ji

(author). Then I asked him if it was necessary to acquire knowledge
of Divine Names in this world in order to gain access to these realms.
He said, "Merely acquiring knowledge and becoming aware of

something is not enough. Unless and until the characteristics of the
Divine Names are performed in the individual, he or she would not
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be able to have access to this realm upon his or her death. That is
why God has created seven skies so that the individual be able to
learn the science of each and every light of Divine Names working in
each level of sky and slowly their consciousness able to absorb these
lights. Every sky is the level of growth of consciousness. Each sky

MURAQBA 151
shows the different speed of consciousness. This means that the

senses that exist in the consciousness, functions in the
corresponding speed that exists in these realms. When the individual
speed of senses becomes parallel to that of the speed of the senses
of those who live in these realms, only then the individual is finally
able to gain access to these realms and journeys through it and
acquires their knowledge". The realm where after death the spirit of
the deceased is transferred is called the realm of aeraaf.
In the dream I see that the Baba Ji (author) hand is on the top of
my head like an umbrella. From his fingers the lights are being
transferred to my brain because of which my brain becomes
extremely bright and I started to fly in the space like a bird. Even
during the flight, I saw his hand on top of my head. During the flight
I kept the dhikr and offered thanks and praise to God Almighty. At
the same time, I kept looking below to see where I was flying. I saw
the land of aeraaf below. I then decided to visit it. I landed on its
soil and started walking around to see things. It was a very beautiful
city. There were garden lakes everywhere.
The weather was nice. I kept praising and thanking the Lord.
During tluit time, I entered an area where there were small houses
and even with this nice weather and greenery, every one was
staying inside. My vision went inside and I saw people were sitting
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heads down and very depressed. As if they had no energy to lift

their heads and see the beau-t%, outside in order to uplift their
spirit.

MURAQBA 152
I felt as if they were engrossed in the memory of the world that

they li.ad left behind. A thought came to my mind that Allah did not
stop them I rom enjoying the good weather and scenery; they had
imposed the imprisonment on themselves. If they take just two steps
to come outside tlwn the open air would wash away all their agonies
and despair and t hevv would become happy and content. Some of
them looked familiar. I convinced them to leave the place and come
outside.
Then after that, I came across a very modern housing area. Big
castles like homes and their designs resemble geometric figures.
They were colored with very light paints and looked fabulous. Then I
saw someone whom I had known. He had died few weeks ago. He
was very glad to see me and then he said, "Auntie! You are here. How
come?"
He was wearing a tailored suit. I was glad to see him too. I said
to him that I went to the other end of aeraaf where instead of
happiness all I saw was misery. It is a good thing that I see you. He
then said let's go and see things. First, he said he was going to take
me to his home. We sat in the car. He told me that he had designed
the car himself. That car resembled a flying saucer. Very beautiful,
however there was no steering wheel, no gear, nothing in it except
a few buttons. I then asked him how it was going to run.
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He said, "Auntie! Wherever you want to go, simply think about

it and this car will take you there. And it was true. He thought about
a place and then the car started moving at high speed and stopped
at a huge white palace. Its design was also based on the geometric

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figures but looked very elegant. He showed me his home, his cars,
everything, was very advanced. He said that the mental speed of
the people here was far greater than those of Earth. However, even
here there were towns where people were living primitively. I then
felt that those people who remain ignorant of God's Knowledge
willingly are leading an even more morose living here. Because the
speed of this world was at least 10,000 times faster then our world
(Earth), nothipg can increase the speed of mind but knowledge and
the faster the mind gets, the more practical the individual becomes.
Then in this fast-paced society every one has to catch up in order to
fit in. Otherwise they become isolated and depressed and find no
one but themselves for pity. After watching all this, I thanked God
for letting me acquire all these branches of knowledge.
Mrs. Abdul Hafeez Butt, England
Spiritual Journey
In the Spirits of humans there exists a light, which as far as its

boundary is concerned, is limitless. If we were to attempt to put a
boundary on it then virtually the entire universe has he included as
well. This particular light covers every piece of existence. No thought,
whim or imagination can escape from it. In this circle of light any
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event that has already happened or is in the process of happening or

is going to happen, everything is right across the vision of the Man.
One of the rays of this light is vision. This ray travels from the far
corners of the universe. In other words, the entire universe is a circle

MURAQBA 154
and this light is a lamp. The rays of this lamp are vision. Wherever
this ray falls, it beholds the surroundings near and far. The rays of the
lamp have different levels. Sometimes the rays that fall vary from
being very low, to intense and very intense.
Objects on which very low ray falls create a whim in our mind
about those things. A whim is actually the most subtle thought,
which can only he felt in the depth of perception.
Objects on which a low ray falls create a thought in our mind

about those things. Objects on which an intense ray falls cause
imagination of those things to appear in our mind. And when a very
intense ray falls then our vision reaches it and beholds it.
Anything that remains in the stages of whin, thought, or imagina-

tion remains unclear for the human vision and it is unable to compre-
hend its details. But when the circle of vision keeps increasing then
those things become visible which the vision is already familiar with,
such as whim, thought and imagination.
When vision reaches the rays, whether very low or very intense,
it is called shahood. It is an ability that brings even the very low beam
of rays into the vision so that those objects that were at this point
merely whims could now be seen as holding form and figure, color
and shape.
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Shahood is that power of the Spirit that brings the whim, thought
or imagination towards the vision and downloads its details into it.
In it, the electrical system of the Spirit intensifies and the senses are
able to store more and more lights, to a point where the unseen (a(-
ghatjb) features becomes visible. This stage is the first step of shahood.
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In this stage all functions are related to vision, meaning the person
with shahood (sahib shahood) witnesses the affairs of the unseen,
literally.
After the vision, the second stage of shahood pertains to

hearing. In this stage, thought of any living being (human or
otherwise) reaches the hearing of the person with shahood (sahib
shahood) in the form of The third and fourth stages of shahood
deals with the ability of the person with shahood (sahib shahood) of
touching and smelling things even if the distance is in the thousands
of years.
A companion of the Prophet Muhammad once told him. "0

Prophet of God, I used to see angels walking all over the sky" (during
his night vigils, which he later discontinued).
Prophet Muhammad replied, "If you had kept the night vigils, you
would have been able to shake hands with angels as well."
In the event above that occurred in the time of Prophet

Muhammad the stages of shahood are mentioned. Seeing angels has
to do with spiritual vision and shaking hands points to the ability of
touch, that are awakened after the vision and hearing.
Among the stages of shahood, one of its states is when the

physical and spiritual transpires summed up into one point and the
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body becomes obedient (submissive) to the spirit.
There are many anecdotes available from the life of Spiritual

Masters that refer to this. For example one of the close
acquaintances of Sufi Master Shaykh Maroof Karkhi, saw a mark on

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the body of the master, which was not there a day before and
inquired him about that.
Shaykh Maroof Karkhi replied, "last night during the evening

prayers my focus went towards the Kaaba. And after circling when
I went near the fountain of zam-zam, I slipped and fell, I got this
mark from that."
A similar incident happened to me [the author]. One day I saw an

injury on the body of my Spiritual Master Qalander Baba Awliya
(18961979) and inquired about it. He replied that in the previous
night during Muraqaba he was flying between two hills and his body
got hit by one of the hills during that spiritual flight.
When the conditions of shahood are fully developed then the

spiritual student travels the unseen realm as if he were living in it.
He travels, eats, drinks, and engages in all those works that can be
labeled as his spiritual pastimes (hobby). This condition is only
achieved when along with practicing Muraqaba the student is full
detached from worldly affairs. He becomes free of any boundaries
of Time and Space. He ventures from the beginning of Time to the
end of it, as well.
When the Point of Essence (nuyta dhat) in man becomes fully

knowledgeable about the activities of Muraqaba then it expands to
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such an extent then he is able to access Time from its beginning to

the end and is able to use his new-found spiritual powers at will. He
is able to witness events that occurred thousands of years ago or are
going to occur thousands of years from today. From the beginning to

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the end of time, whatever existed before or will happen exists at this
moment.
In his book Loh-o-Qalam (Urdu, Al-Kitab Publications) Qalander

Baba Awliya wrote, when the spiritual journey of the Gnostic (arif)
begins, he never enters the universe from an outward source;
instead through his inner Point of Essence (nuqta dhat). This point
is where the Unity of Being (wandat ul wajud) begins. When the
Gnostic lets his vision observe that point, then an opening of light
occurs. Through that door of light, he enters a highway through
which he goes to any dimension in the entire cosmic systems, stays
in various satellites and stars and comes across as many creatures
in these places. He is then able to get acquainted with the outward
and the inward side of existence. Later on he becomes aware of the
realities and the truth of the universe. The mysteries of creation
open up to him. He then becomes aware of the Divine Laws of
Nature. He then gets acquainted with his own Soul. Then his
cognition accepts spiritual ways. He gets awareness of the Divine
Light and Divine Attributes.
He then fully understands that when God commanded kun (to

be) how the Universe came into being and how stage after stage of
being is still evolving. He understands that he, too, is part of that
being.
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It must be noted that the above-mentioned journey does not

open up in the outward dimension. Its mark exists in the depth of the
center of the heart. No one should mistakenly think that that realm
is merely an unreal world of thoughts and imagination. On the

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contrary, all those realities that exist as forms and figures exist in this
world as well."
Qalander Baba Awliva further explains the details of shahood:

The spiritual student gets acquainted with angels and becomes
aware of things hidden in his own reality. He recognizes those
qualities that he possesses. The realities of the world are revealed
on him, He sees with his own eyes the kinds of light that are a part
of the structure of this universe and what other pure lights (nur) are
controlling those lights. Then he gets awareness of the Divine Light
(tadjafli) that is the source of all those pure lights (nor).
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Fatah (Exploration)
The highest level of shahood is known asfatah (exploration). This

happens when someone gains excellence in shahood to a point
where while witnessing the unseen he is unable to close his eyes
owing to the mounting pressure; they are compelled to remain open.
When that happens then sayr (journey), shahood and other spiritual
experiences are witnessed with open eyes. During this stage, the
student witnesses the period between the creation and the end-time
with his own eyes while performing normal daily routines of his life.
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From the far corners of the universe, he sees creation in progress,

the birth of numerous galaxies and their stars, their chronological
evolution and their eventual demise as well.

MURAQBA 159
A mere second of fatah sometimes may be an encircling of the

period between creation to the end time. Experts of Astronomy
claim that it takes more or less four years for any light, that is from
any system other than our own solar system, to reach us. According
to them, there are even some stars whose light reaches us in
thousands of years. This means the stars that we look at night are
the figure that existed thousands of years ago. We are then bound
to recognize the fact that the present moment is a thousand years
old moment. A point to ponder is that between these two moments,
which are in fact one, thousands of years elapse. Where do those
thousand of years go?
This suggests that these thousands of years are nothing but an

angle of perception. This has divided this single moment into
thousands and thousands of years. Just as this angle of perception
sees the thousands of years in the present moment, it could as well
see the future thousands of years in the present moment. Therefore,
the period from the creation to the end is a single moment that has
been divided by the angle of perception into the various stages
between the beginning and the end of time.
This division is what we know as Space (makaan), meaning the

entire period between the creation and the end is Space (makaan)
and all the incidents that this universe has seen are confined in
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the divisions of that single moment. It is the grace of the

perception that has given that moment the appearance of the
beginning to the end.

MURAQBA 160
The perception that we are used to could never be able to see

the length of that single moment. The perception that could is
mentioned in the Sura Qadar of Qur'an (Koran):
'And We have revealed this during the night of power. And what
dost thou sense what night of power is? That night of power is better
than thousands of months. Angels and the Holy Spirit descend on
that night by the Will of their Lord to do the work. That night is all
peace till dawn.
The aforesaid night of power is that perception that reveals the

affairs of the period between creation and the end-time. This
perception is thirty thousand times or even greater than the normal
perception because one night was compared with thousand of
months. With the help of this perception man is able to get
acquainted with the spirits and angels and witness the mysteries of
creation.
The following is an excerpt from the author's book Jannat Ki Sayr
(Urdu, Al-Kitab Publications) in which he is relating an incident

from the earls' days of his spiritual life.
I was returning home from the city market in a bus. It was so

crowded that it seemed like passengers were loaded like a cargo.
Besides exhaust fumes and heat, the smell of passengers sweating
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was all over the bus. Every time when the bus would restart after the
stops, the air filtering through the sweats of passengers would make
my brain explode.

MURAQBA 161
A few passengers were wearing perfumes while others had the

hair creams that smelled like a stinking drug. This mixture of bad and
good smells was giving me a headache and I felt like I was being
suffocated. When this happened suddenly a thought crossed rm,
mind, why there is so much odor in a man?
My mind was so focused on that thought that my eves became

a little mushy. Then I saw a circle. There were six more circles on
top of that. Each circle was made of a different color. Some were
blue while others were green, red, or black and one was
transparent. My I concentrated on those circles. Suddenly they
turned into six more circles (chakra) and suddenly I became aware
that every creation exists under these six circles (chakra).
When I paid more attention to it the space between them started

to increase. First circle (e/iakru) was seen in the middle of the head,
second one at the forehead, third under the neck, fourth one in the
middle of the chest, fifth one at the heart and the sixth one at the
navel.
The circle (chakra) at the navel was dark and dingy. I was a bit
surprised to find that in the middle of all those bright circle
(chukra)s there existed this dark, polluted and dingy circle (chukra)
but why? I felt as if my mind had already left my body. 'l'he body of
bones and flesh felt like an empty envelope. I was no longer aware
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that I was traveling in a bus. I saw that on every man's shoulders

there were two angels. They were writing something, however, the
way then were writing was not the way we write in our world. They
had no pen, nor tablet on which to write. The angel's' mind would

MURAQBA 162
take notice of something and that would appear in the form of a

film. The forms and figures of the film would show if the mind of
one of them was engaged in thoughts of greed while someone else
is busy thinking about jealousy and other negative thoughts. A third
person is bent on murdering someone. This person left his home
with this plan. One of the angels quickly inspired him that
murdering someone is a big sin and the punishment for this crime
is execution. Nevertheless, this person would ignore this inspired
message and kept on going according to his plan.
When the inspiration failed, the other angel took notice of it

and recorded that person's plan to commit murder and the entire
episode appeared on that film including his rejection of the
inspiration. This person went ahead and stabbed to death another
human being just like him. The second angel recorded the entire
incident.
After committing the murder, that person's conscience became

uneasy. His mind was now burdened with an enormous guilt and the
realization that he will eventually have to pay for this crime. That
guilt itself became an image in the recording.
These three men acted on their will and the way they had
planned the outcome in their mind and acted on their schemes,
every action and every movement became an image that was
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recorded by the angels. On the other hand, there was another

person who left his home for prayers in the mosque. After entering
the mosque he with honest heart prostrated himself before God.
God loves honesty.

MURAQBA 163
Because of God's approval of honesty, he became eligible for

Divine Mercy (rahma) and rewards. Even though he did not know
whether his prayers were approved, because his intentions were
pure, after performing the prayers his conscience became content
and he felt peace and serenity. The station of peace and serenity
is heaven. After becoming content, his consciousness became
aware that his final station is heaven.
The moment focus shifted to heaven, the entire heaven with its
trees, fruits, creatures, lakes of honey, the well of kauthar, they all
came into my vision. When consciousness was able to witness all
that, then the angel turned his focus on the film and this entire
episode was recorded in his film as well.
On the other hand, there was another man who also left his
home for prayer. His mind is filled with filth and hatred for God's
creatures. Injustice is his hobby. Cruelty, insensitivity, and violence
are his favorite actions. He entered the mosque and prayed for a
while; however, his conscience is not satisfied. This unsatisfactory
condition of conscience can be labeled nothing but the condition of
hell. This person finished his prayers but his conscience was not
content. The angel in his film also recorded this state.
The Angels then told me:

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"There are two different characters in front of you. One of the

characters ignored the angelic inspiration and instead followed his
own carnal impulses and went ahead and killed his fellow human
being. One of the other persons performed an action which
otherwise seems like a nice deed but his intentions were not honest.

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He was deceiving himself. The second group is the one whose

intentions are honest, their minds are pure and clean, and they do
respect the Divine laws. Now we are going to give you the accounts
of the daily life of one person from each group.
"The one committed the murder. Whenever he gets time off

from the grind of daily busy life is afflicted with enormous guilt. His
heart gets uneasy and his mind gets worried and confused and he
finally sinks into depression. Now the images on the film made by
the angels get deeper as the things get worse by the will of that
person. The bright circle (chakra) inside that person gets dim and
that cloud finally settles on the circle (chakra) that is at the navel.
At the circle (chakra), the lights are absorbed by the darkness. When
someone gets in this state then darkness and dinginess become a
smelly wound. That smell becomes part of that person's blood. This
stage gets worse to point when the other circle (chakra) get out of
touch with that person."
I was absorbed listening to the sermon of the angel when I heard

it huge sound. It sounded like ringing bells. When I paid attention to
this sweet melody, my hearing was struck by a voice saying:
"God has sealed their hearts, their ears and their sight with a
heavy curtain, for these disobedient the punishment is everlasting
damnation."
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The moment I heard this voice my heart became so fearful that

I started trembling. I felt as if all the pores in my body had opened.
I was shocked and started crying. I was weeping so strongly that I
ended up having hiccoughs. People who saw thought that I was

MURAQBA 165
some crazy person. Some were even sarcastic and made fun of me.
How unfortunate it was that not a single person expressed any
sympathy towards me. I then left the bus and started walking
towards my home.
When I got home it was dark, but I was so morose from the
experience that I went straight to bed. I was really hurting. It felt
like someone had nailed my heart. Suddenly my focus turned
towards the mercifulness and kindness of the Prophet Muhammad.
I saw those two angels were still present and trying to comfort me.
The angel, who was making the film of good deeds, started to open
his film right in front of me and that film turned into a screen.
Glory to God! That same circle (chakra) at navel which was

dark and smelly turned into a bright circle (chakra) right in front
of my eyes. It was so bright that the brightness of the sun seemed
like a lamp in comparison. That filth and sadness imposed on my
mind was washed away in an instant.
That person who had offered his prayers with purity and had in
his heart respect for the laws created by God was also present. The
rays from the bright circle (chakra) inside that man were revolving
like the rays from the sun. It was placid almost like a still ocean. The
bright and shins' heart was festive and intoxicated with ecstasy and
in this joyous occasion that person was strolling in the valley of
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Paradise. The scenery of paradise is beyond words. The palaces

were so great that no one in this world could even imagine the
artistic beauty of their architecture. In the middle of the palace of
diamonds and pearls I saw that same man resting. For his service

MURAQBA 166
there were hoorins and different types of birds were busy - singing
as if they were singing his praise. The pools were made of rare
pearls and precious stones whose beauty far exceeds any worldly
gems.
There is it higher station in heaven which is reserved for people

who pray to God with purity and honesty. Their hearts are filled
with the desire to serve God's creatures. Their hearts are seekers of
Truth and they respect other human beings as an offspring of Adam
and Eve. They feel others pain as their own and try their best to
relieve them of their misery. By beholding that serene world, I,
myself became peaceful. I surrendered my intelligence and my
hearing seemed to be sinking. The sight that sees the world seemed
like a fake and my eyes became watery. However, these were not
the tears of sadness and fear but were of thankfulness. After seeing
me happy the angels became happy as well and then they inquired
of me, "Do you know whose station is this?"
"This is the station of those who followed the path of God's

prophets with honesty and these are those whom the God has
called His friend (wali). Verily God's friends have neither fear nor
are they accustomed to sadness."
These angels were kramin katibeen.

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Classification of Muraqaba
Experts of Muraqaba have taught their students various methods

of performing Muraqaba. These different Muraqabas work like a

MURAQBA 167
class or grade for the spiritual development of the students; so their

progress would evolve gradually. When a student gains excellence in
any one of the types of Muraqaba, they are then promoted to the
next higher level.'
These different levels and their goals are based on the types of
imagination that a student has to focus on during the Muraqaba.
For instance, the Muraqaba of kashaf ul qaboor (vision of the
grave) is to reveal the life after death to the student. To strengthen
their aura, the student practice Muraqaba of different colors of
light and to observe the pure light, they perform Muraqaba of nur.
Similarly, to transfer the mental aptitude and knowledge of the

teacher to the student they practice the Muraqaba of imagining the
teacher (tassawar shaykh). In short, based on the quality, aptitude
and need of the students, they practice different kinds of
Muraqaba. Only an experienced, all-round teacher who has gone
through the different levels of practice and has thorough
knowledge of the science of Muraqaba can determine the specific
Muraqaba for the student.
There are many kinds of Muraqaba based on types of

imagination and methods. That is why we are going to shed some
lights on the two major types of Muraqabas; the rest are the
subbranches of these Muraqabas.
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Along with explaining these Muraqabas, a practical program is

also there so anyone could follow the instructions and get general
and specific benefits from it.

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Some programs for the Muraqabas are for special purposes. For
instance, Muraqaba to observe life after death (kashaf ul gaboor),
Muraqaba of voice of cosmos (haatif ghaybi), Muraqaba for mental
peace and so on and so forth. These specialized Muraqaba can
awaken any unique and hidden ability of the student so as to get
specific benefit from it. While other Muraqabas work to activate
the hidden senses of the student, these Muraqaba activate the so-
called third eye by using specialized methods.
The program is for an average individual and the goal is not to

build any pressure on the mind of the student. In case of it lack of
physical presence of the teacher, the institute recommends that
students send monthly journal report of their meditative visions
and other experiences that they may face, so whenever necessary,
they can receive guidance.
The following is the goal of the program:
1. To improve the working of the brain and mind
2. To improve the special faculties of the mind, that is, memory,

creativity, imagination and its speed.
3. To awake the hidden abilities of telepathy, kashaf.
4. To improve cognitive and intuitive abilities.
5. To activate the spiritual sight or the third eye of the student.

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Before starting to work on any of the programs, it is important

to be mindful of the following:
1. Practice Muraqaba at the same time for about 15-20 minutes

daily. Do not lose heart if the progress is not up to your expectation.

MURAQBA 169
The progress and benefits depend on the interest and the

consistency of the student. Some students move slowly and their
progress remains moderate, while others progress rapidly in the
beginning and then later they slow. Some do not progress at all at
first but later they catch up fast. In short depending on the
temperament, progress rate could vary. Principally what slowly
becomes part of your nature will stay more firmly.
2. Enthusiasm and great interest do not mean the student should

change or alter the program on their own. Limit your enthusiasm to
following and practicing the prescribed Muraqaba and other
exercises (that is, respiratory exercise) with full attention and focus.
Practical Program
When we see someone performing Muraqaba, it seems as if that

person is simply sitting in one posture with his eyes closed. That
refers to the physical side of it as how to sit and how the
surroundings should be. The real aspect of Muraqaba is its mental
side. As the topic suggests, we are going to discuss the practical sides
of Muraqaba. Practical side refers to a general know-how and what
others things need to be taken care of.
To perform Muraqaba, you would first close your eyes and then
free your mind of all the incoming thoughts. Then focus on a single
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idea or imagination in a way that you are no longer attached to or

interested in any other thoughts or ideas. The two main parts of
Muraqaba are emptiness of the mind and the idea of the
imagination. Emptiness of the mind means you should not pay any
attention to other thought or willingly think about anything. This is

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what thoughtlessness is.You can perform Muraqba in different

ways; here we are going to shed some light on the other details.
Styles of Posture
Make the surroundings and the place to sit for Muraqaba as com-
Iurtable and serene as possible, to avoid tension in the nerves and
physical fatigue. Based on your physique and natural tendencies, you
can adopt any of the following sitting styles.
Cross-legged Position
Either sitting on the floor or

on it cushion, double the left leg
and put in on top of the right
thigh. The back and neck should
remain straight so it should not
bend or get tense. In this
position, place both hands on
the knees or in the middle.
Sitting Straight Position
If you feel uncomfortable

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with the above posture then sit

the way Muslims sit during
prayers. Even in this position, be
careful not to bend the back or to

MURAQBA 171
make it too rigid. Again sit

comfortably.
Other Styles:
One of the other styles is to sit on hips,

then fold the legs upward so the knees would
touch the chest, and then fold the hands
around them as if embracing them. In this
position, the upper body slightly leans
forward. Best point about this position is that
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MURAQBA 172
you can perform a long Muraqaba without

getting tired.
You can do Muraqaba in a chair; however,

keep the back straight and to avoid drowsiness
do not let the body lean backward on the
chair. In this position, you can perform
Muraqaba on a sofa, ottoman, or in a bed. You
can also perform Muraqaba by lying down.
However, we recommend avoiding this
position as it leads to sleep and therefore its
purpose remains unachievable.
You can also do Muraqaba standing and

there are some imaginations (tassawar) that
require focusing during walking. Those
Muraqabas are the exceptions; otherwise you
can perform most of them in sitting position.
In sitting position, it is lot easier for an
individual to gain focus.
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MURAQBA 173
Timing and Place
The more serene and peaceful the environment is going to be,

the easier it will be to concentrate and achieve focus during the
Muraqaba. Perform Muraqaba in a place that is neither too warm
nor too cold to feel the chills. The fewer things around the lighter the
mind would be. The place should have access to air as much as
possible. Also the darker the better. Turn off the lights before, during
and a few minutes after the Muraqaba. Let the darkness stay for
awhile. If the light is pouring in from outside then use a curtain or
anything else that would block it from entering the room, but keep
in mind not to obstruct the flow of oxygen.
We do not recommend Muraqaba lying down in a bed as it leads

to drowsiness. It is better to perform it in a sitting position either on
the floor, in a chair, or on an ottoman style sofa. Attire yourself in
loose clothing.
The four best periods for doing Muraqaba are:
before dawn
during early afternoon
late evening around an hour before sunset
after midnight
During these periods Nature goes through stillness and so do

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human senses and that is why doing Muraqaba during these times is
more productive than the others. All these times have some specific
benefits; however, the period between sundown and sunrise is

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better than the others because (luring nighttime those senses on

which the unseen realm unfolds are more active.
Our world is moving in two ways, first in its own axis and second
in its orbit. After reaching the zenith, the speed of orbiting starts
slowing. Around a couple of hours before sundown, the speed slows
down to a point where senses start feeling the pressure. Human and
animal senses begin converting from the diurnal senses to the
nocturnal senses. Every sensible person could tell you that during
these hours we enter a state in which we feel tired or exhausted. This
condition is the beginning of subconscious impulses on the
consciousness. After midnight, the nocturnal senses get stronger and
that is why it is the best period for Muraqaba.
Subconscious senses remain dominant until sunrise. That is why

doing Muraqaba before sunrise is more helpful than during the
daylight hours. One of the benefits of performing Muraqaba before
sunrise is the overnight sleep gets rid of all the fatigue and tension
of the day and therefore the person remained focused during
Muraqaba. Even after waking up the subconscious senses remain
active; therefore, the brain easily absorbs the effects of Muraqaba.
For many people Muraqaba around midnight may not be suitable

because of job and business engagements. They are so tired that
right around the time they begin the Muraqaba they fall asleep. For
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these people early morning Muraqaba would be the best.
The duration of the Muraqaba depends on the mental state and

the concentration level of that person. The duration of the Muraqaba
can be from 15 minutes to a couple of hours. Sometimes the time

MURAQBA 175
passes so swiftly that after finishing the Muraqaba when one looks
at the watch, it is way past the intended time. While on other
occasions, the person's eyes open before the scheduled time with no
desire to continue. However, keep the duration of the Muraqaba to
an average 20 to 45 minutes.
You should fully utilize the time reserved for Muraqaba. Perform
Muraqaba peacefully with ease. Prepare yourself for the heightened
mental focus the way we prepare ourselves before starting to read a
hook. Just as for book reading we make the environment peaceful
and quiet, so make the surroundings for Muraqaba also noise-free
and serene so you can achieve maximum concentration. Right before
beginning the Muraqaba let the mind he free of any thoughts and he
peaceful. To achieve that state words can used as well ...for example:
Say to yourself... everything is still and quiet and this stillness and
serenity is entering inside me.
Say these phrases in a low voice to feel its effects. Begin

Muraqaba only when your body, mind and respiration are in
harmony.
Material Help
The purpose of Muraqaba is to activate the esoteric vision within

us. This can only be achieved by reducing or suspending the
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movements of eyeballs as much as possible. The less the eyeballs

move the quicker it is to activate the esoteric vision. Keeping this rule
in mind, the experts of Muraqaba recommend having a band or small
towel wrapped around the eyes. The darker the color the better,
black is usually the color of choice. When placing the towel around
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the eyes make sure to secure the eyeballs with it. This grip should be
neither too light nor so tight that it would cause pain in the eyes. The
point is to make eyeballs feel some pressure during the Muraqaba.
With enough pressure, you can control the movement of the
eyeballs. During this suspended state, the esoteric vision, which we
can call the spiritual eyes, becomes functional.
To protect hearing from outside noises and to focus on the inner

voices, experts recommend placing a soaked cotton ball, sprinkled
with black pepper powder in the ears during the Muraqaba. Black
pepper is a natural sound absorber, which also helps bring the inner
voice up to the hearing level.
The added advantages of having a towel wrapped around the

head to control the eyes and of the cotton balls are to reduce the
environmental influences. However it is not a mandatory
requirement; you can perform Muraqaba without the help of the
above. When you are ready with the recommended help, you should
then sit in a comfortable position and after closing the eye for a few
moments, let the mind be free of any thoughts. Then move the focus
to the central thought of Muraqaba and then begin your practice.
Imagination
Many people are not sure what imagination or visualization is.

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Usually they assume that imagination suggests making picture in our

head about the given subject. For example in the Muraqaba of
tassawar shaykh (visualizing the Sufi Master), many people
mistakenly visualize the face or whole body of the she ykh. When
someone is doing a Muraqaba of light, he tries to see the color of

MURAQBA 177
that light with closed eves. This is not what imagination (tassawar)
is. Since that person is trying to see that subject or idea in his mind,
the process of viewing is not over yet. As long as you keep beholding,
imagination will not form.
The real idea behind imagination is that you should surrender all
your thoughts and then just focus on a single thought or idea. You
should not put meaning into that thought nor should try to see
anything. For instance if you are doing a Muragaba of your teacher
then after closing your eves, you should concentrate as if you were
focusing on your spiritual teacher or your teacher as the center of
your attention. You should avoid imagining the facial or physical
features of the teacher. similarly, on Muraqaba of lights, imagine
lights are shining on you. Do not focus on the color or the types of
lights they are.
In the beginning you are going to have a hard time focusing on

that .single idea during Muraqaba; you would be inundated with a
throng of different thoughts right from the time you start the
Muraqaba. The more you try to calm the mind, the greater the influx
of thoughts occurs which leads to mental fatigue and boredom. On
some occasions the thoughts become so severe that you will have no
choice but to end the Muraqaba prematurely. Sometimes it leads to
a feeling that one does not have the ability to do Muraqaba, which is
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of course is nothing but a superstition.
Here the analogy of a horse would best clarify it. Just like a horse,
which at first gives stiff resistance to any attempt to tame it, but later
gives in, the mind also needs persistent hard work to control it. When

MURAQBA 178
you perform Muraqaba in a timely fashion with all the necessary

requirements, then the willpower will eventually take hold and the
unruly horse of mind will finally submit.
In our consciousness life there are a number of examples in which

the attention, despite all the thoughts remains focus on one given
idea. In the following examples, we would like to clarify
"imagination" during Muraqaba.
EXAMPLE-i: Two people are in love with each other. When mutual
love between the two is established then they increasingly spend
time thinking about the other. Their thoughts do interchange,
however it does not affect the normal routine of daily life.
EXAMPLE-2: A working mother goes to work, leaving her sick child

at home. The worrisome thoughts about her child constantly stay
on her mind. While at work she performs her duties diligently,
however the very thought of her sick child never leaves her mind.
EXAMPLE-3: When columnists begin writing an article or essay,

they shift their entire focus towards that essay, the details of the
subject matter, sentence structure and so on. Their senses work in
many dimensions. Their eyes are fixed on the paper, their hands
hold the pen, and their ears keep hearing the surrounding sounds.
The sense of touch feels the chair on which the writer is sitting.
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The sense of smell is able to smell anything and everything around.

But despite all this, the attention is never diverted to anything
besides the essay, and eventually the essay takes forum on that
piece of paper.

MURAQBA 179
EXAMPLE-4: Too often, we deal with worrying or distressing

thoughts. In this condition we manage to perform more or less all
our daily routines but that worrisome thought keeps knocking in
our mind. The extent of worry depends on the depth of the
thought. Even in this state we do eat, walk, socialize, sleep, and so
on. However, if we analyze the mental state, we know that though
dormant, that worrisome thought is still active. Sometime the
worrisome thought becomes so overwhelming that we isolate
ourselves from the environment and become withdrawn.
In the above example we showed that even with all the physical
activities and thoughts, the mind is usually focused on something
else. In the same manner during Muraqaba the mind keeps
focusing on one idea regardless of the other incoming thoughts.
During Muraqaba different thoughts descends into the mind
without intention. It is the duty of the person doing Muraqaba to
keep himself or herself focused on the given idea or imagination
without paying attention to the incoming thoughts.
The main reason behind the influx of unrelated thought is the

resistance of the consciousness. The human consciousness does
not easily accept any practice that it is not used to. When someone
surrenders to the conscious resistance; then he or she has gone
astray from the path of Divine Guidance (siraat musta'geem). But
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when he or she keeps on doing Muraqaba without paving

attention to the conscious resistance then gradually the flow of
incoming thoughts weakens and the feelings of confusion and
apathy go away. The easiest way of achieving success in Muraqaba

MURAQBA 180
is to avoid fighting or rejecting the thoughts instead simply let

them come and go. When you reject a thought repeatedly, it starts
echoing itself which leaves a much deeper mark of it in the mind.
EXAMPLE-5: You leave your home for a stroll in the park. You
remain aware of the fact that you are heading towards the park. If
your brain deletes this idea then you would never be able to reach
the park. On your way to the park you come across beautiful
houses, street lined with trees, sometimes even garbage in the
streets. Nevertheless, regardless of what you see, you are not
distracted and keep on going towards the park. If for some reason
you had decided to stop to see a beautiful house or to show your
disgust at the garbage, you would not have reached the park. On
the other hand, if the thought of that beautiful house or that
repulsive garbage overwhelms your mind then you would not he
able to enjoy the park even after on reaching it.
These examples show that during Muraqaba either rejection of

the incoming thoughts or the picture making would plunge your
mind in the secondary nonessential thoughts and you would not be'
able to achieve the needed mental focus.
Avoidance
In the beginning do not practice Muraqaba for too long or too

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frequently. Moderation is a better course of action. Extremism

could lead toy apathy, which in turn would lead to avoidance. It
is possible for you too become overwhelmed by confusion and
apathy and even stop practicing it altogether. Therefore, in the
early days keep the duration of the Mluragaba to a minimum

MURAQBA 181
(average 15-2o minutes) and gradually increase it, when the need
arise. It is also important to perform Muraqaba in a timely fashion.
Some people have the tendency to do long Muraqaba some days,
while on other days, short ones, and then some days they even
miss it.
Consciousness tries its best to end the practice of Muraqaba

once and for all. Sometimes we-feel fatigue and think about
postponing it until the next day. While on other days we think that
we did not have a good night's sleep and so we should sleep earlier
that day. Sometimes a thought comes to our mind that instead of
today we will start the practice the next day and so we keep
missing the practice every day.
Often people complain about the environment or the lack of

improved conditions. Of course, for every work, a stable condition
and environment is needed. However, the consciousness uses that
as an excuse to avoid the practice altogether. When the said
condition finally improves the person comes up with any other
excuse. When we try to fulfill any wish or accomplish something
then we usually do that regardless of any resistance or difficulty.
When we are drowsy then we get to sleep even in noisy
surroundings. When we are late to work then we miss breakfast
and head to work. For our regular job, we get up early in the
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morning; whether we would like it or not we go to work anyway.
If you want the benefits of Muraqaba, you ought to find time

for it just as you do for other important matters. When we look at
the daily routine of our life, we realize that after daily economic

MURAQBA 182
and social business, we waste a noticeable amount of time being

idle, worrying, or engaging in unworthy activities. Despite that, we
end up whining that there is not much time left for us to do
anything extra. When on the one hand you want to get all the
benefits of Muraqaba but can not find the time to do it, you are
simply deceiving yourself. You truly do not want to do Muraqaba
anyway.
Muraqaba and Sleep
Do not combine Muraqaba and sleep. This means that you should
avoid doing Muraqaba when you are feeling groggy. If there is
mental or physical fatigue then perform Muraqaba after a short rest
or nap so the regular program should continue and sleep should not
take over. To get rid of nervous and physical fatigue, close your eves
before starting Muraqaba and let the body relax. Slowly take a deep
breath and imagine the waves of energy are entering your body.
Keep on doing this for it feN% minutes to remove the physical and
mental fatigue.
After completing the Muraqaba, keep on sitting in the same

position for a short while. Once Muraqaba is ended the mental
focus changes with it. Just as even after waking up the effects of
sleep linger on for a while then gradually wakefulness takes over.
In the same manner after the Muraqaba leave the mind free so the
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state of Muraqaba gradually enters the state of wakefulness. After

that, walk around the room and avoid conversation. When talking
becomes necessary, keep your voice low. Following these

MURAQBA 183
instructions will bring the effects of Muraqaba more into

wakefulness.
In spirituality, long sleep is frowned upon. It creates stagnation

in the mind. That is why we encourage moderation in sleep.
Though less sleep helps in the progress of the student of spiritual
sciences, for an ordinary person or the beginner duration of sleep
should not be too short. Duration of sleep should be based on
physical and mental needs. On average six hours of sleep should
be enough.
Some people have the habit of reading magazines or books in

their bed before sleeping. The downside of this habit is that its
mark is absorbed by the mind and is echoed during the sleep. This
habit of mind could be used in a favorable way. That is to do
Muraqaba before going to bed so that its influence will be
prevalent during sleep. We clarified earlier that mixing Muraqaba
and sleep should better be avoided. This is to say that during
Muraqaba, sleep should not be imposed intentionally. That is why
it is important that you should perform Muraqaba in a sitting
position and after finishing it, you can go to straight to bed.
Eat easily digestible and simple food. In addition, be careful not

to indulge in overeating. A person, who eats food slightly less than
his or her full appetite, feels lighter and mental concentration
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remains high.
From a medical point of view as well, greasy, hard to digest food

and hot spices are had for overall health. In short, follow moderation
in intake of food as well. Avoid Muraqaba or an other spiritual

MURAQBA 184
exercises when you are full. It should he done at least two and half-
hours after the last meal.
Storage of Energy
We are always connected with the universal (cosmic) mind.

Through Muraqba this cosmic energy is stored in abundance in our
mind. Once stored, this energy should be used correctly. That is why
it is imperative to avoid all the habits and mental states that waste
that stored up energy. This energy is instrumental in Muraqaba and
it activates those senses that open in the spiritual realm.
If we are not going to control our mental state then the energy
will flow from the higher (a aIa) to the lowest (iss' al) senses and
eventually he lost in the lower senses. That is why the mind needs
to be controlled and focus on one point as much as possible. In the
beginning apathy, confusion and irritability come to play and you
feel heaviness or burden but later on it gets normal.
Lowering nervous tensions and mental pressures are also

important. By using the power of the will, the mind should be
concentrated and detached so it will get less involved in the mental
confusions. There are information items that bring sadness and
there are those that bring happiness. In both conditions control
your emotions. Avoid actions that cause the loss of nervous
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energy; for example speaking loudly, irritability, anger, apathy,

unnecessary worries, over zealous sexual tendencies and so on.
Apply moderation in all these matters to control the mental
aptitude. Having increasing control over the different actions of

MURAQBA 185
the mind leads to a condition in which the mind becomes

submissive to the will.
The mind remains active subconsciously all the time and it influ-
ences all our activities. When the mind accepts the influence of
Muraqaba then even subconsciously it remains focused. However,
factors like the way of thinking, environment, and worry are
hurdles to this focused state. It is impossible to control the effect
of environment beyond a certain point. However, you can change
the way of thinking so that the mental concentration is not
compromised. Patience, thankfulness, faith, reliance, and
detachment are those qualities that free the mind from doubts and
worries and take it to the highest level. By adopting good manners
and courtesy, you can move the mind away from evil and lower
thoughts. By using the will power, you can keep the mind away
from undesired and evil thoughts. When you are confused, you will
remain confused wherever you may go.
Divide the daily routine so the mind will not go astray by being
idle for long. Spend free time on positive hobbies and avoid waste
of the mental and physical energy on trivial activities. Reading
good books of knowledge or of literature, writing, painting, or
similar activities are helpful. Engage in routine exercises and
athletics. Avoiding banal talk helps in increasing spiritual
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knowledge.

MURAQBA 186
Helpful Exercises
In the field of spiritual sciences there are a number of exercises

besides Muraqaba that enhance mental concentration. These
exercises help reduce the flow of negative thoughts, which in turn
lessens the mental confusion. When these extra exercises are done
along with the Muraqaba then mind gains the needed mental focus
ahead of time and the positive effects of Muraqaba emerge earlier
as well.
Although there are plenty of these exercises available, in this

chapter we are going to list only those that are easy to practice and
their success rate are also great.
Breathing
In the emotional ups and downs and in the overall nervous

system, breathing has a very essential role. During different
emotional states, the rate of respiration fluctuates. In tragic
circumstances breathing could become a challenge as people
often feel difficulty in breathing after hearing tragic news. On the
other hand, during anger the rate goes up. During peaceful
moments the style of breathing becomes totally different. During
this state, breathing becomes balanced and its rate goes down.
However when something suddenly comes as a shock then we all
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simply gasp for air.
Spiritual abilities and breathing are closely interrelated.

According to spiritual science, breathing has two sides,
ascending and descending. Inhaling is ascending movement

MURAQBA 187
while exhaling is descending. During the ascending mode, the

person is closer to his or her spiritual state and in the descending
mode moves towards the gravity. We are closer to our spiritual
state when the inhaling is prolonged and the breath is retained
longer then usual.
When respiration stops then our link to the body is

disconnected. That is why in order to enter the sub-consciousness
senses, breathing does not have to be stopped, but it must be
slowed down. A living example is dreaming or it state of deep
trance. In these conditions, a person does respire, however the
style of breathing is noticeably different from that of it normal
breathing pattern. The rate of breathing is slower and the inhaling
takes longer as well. Exhaling on the other hand is short ened.
In other words, when we are under the influence of inner
senses not only our breathing slows down but the duration of
inhaling increase as well.
When this style of breathing is intentionally practiced then the

subconscious state falls on the consciousness during the awakened
state and its effects usually last longer.
PRACTICE-1: Sit in a squatting position. Keep your back

straight; however, avoid having any part of the body tense. Exhale
from both nostrils so that the lungs are free from air. Slowly
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inhale through nostrils. When the lungs the lungs become full,
exhale through the mouth without holding it. During exhaling
keep your lips round as if whistling, without holding it. This

MURAQBA 188
exhaling and inhaling constitute one cycle. At the beginning start

with eleven cycles and gradually go up to twenty-one.
This exercise helps in controlling the movements of lung

muscles and it increases the duration of inhaling. The rate of
respiration during Muraqaba should be as low as possible.
However, it is imperative that the rate of breathing should not
be slowed intentionally. Otherwise, the focus would shift to the
respiration instead of the Muraqaba. The best way to avoid that
is to inhale and exh4le slowly for a while before starting
Muraqaba. That way the respiratory rate will drop automatically.
PRACTICE-2: Sit in a squat position just as in practice-i and put

your forearms on the knees. Inhale slowly from both nostrils.
When the lungs are full of air then hold the breath for five
seconds. Then exhale through the mouth similar to whistling
style. After a few moments rest repeat the process for five times.
Next day increase the total to seven until the total number of
cycles reaches eleven. At this point, increase the hold period
from five to six seconds however the total number of cycles will
remain eleven. When holding the breath for six seconds is not
causing any mental or physical strain then increase it to seven
seconds. Unless and until one reaches full command of the
practice, keep the hold period to seven seconds. Gradually it
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should be increased to fifteen seconds, which the maximum

allowed time for hold.
PRACTICE-3: After sitting in the squat position as explained in

the practice-i, closed the right nostrils using the right hand

MURAQBA 189
thumb and inhale through the left nostril for four seconds. Hold
it for four seconds. Now using the last two fingers of your hand
closed the left nostril while the right nostril is still closed with the
thumb. In this way, the remaining two middle fingers will be
resting between the eyebrows. At this point release only the
thumb from the right nostril and exhale from that nostril for four
seconds and without stopping inhale from it for four seconds.
Again, hold it for four seconds and close the right nostril with the
thumb. Then from the left nostrils release those fingers and exhale
for four seconds. This constitutes one cycle. After a few moments
rest repeat it three times. Increase one cycle ever- day until you
reach seven cycles.
When doing seven cycles and four-second routine becomes

comfortable, increase only the hold time to six seconds while the
number of cycles will remain at seven. When holding the breath for
six seconds and total numbers of cycles is done with ease then
increase only the hold time for two more seconds and keep it
increasing until the hold time reaches sixteen seconds.
When the seven cycles and holding time of sixteen seconds get
easy then increase the exhale time to eight seconds. Final figures
should be four seconds inhaling, sixteen seconds holding and then
eight seconds exhaling.
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Continue practicing with these figures.
All respiratory exercises should be performed at least two and

half-hours after a moderate meal. The best time for doing breathing
exercises is pre-dawn. At that time not only we are mentally and
MURAQBA 190
physically alert but the ratio of oxygen in the air is also the highest.
The electro-magnetic activity in the atmosphere is also at its zenith
during that time. The second best time for breathing exercises is
before going to bed at night.
ISTAGHRAAQ (immersion):
There are different types of istaghraaq exercises. In one of the

styles of the exercises, attention is focused on a physical movement.
Since the consciousness is familiar with the physical movements,
attaining concentration is easier. By seeing the same movement
repeatedly, the consciousness enters the state of immersion (is-tagh-
raaq). For example, attention is focused on inhaling and exhaling
through different methods.
In other methods of istaghraaq, fixing the eyeballs in one

position is practiced. The aim is to gain control over the
movements of the optical nerves. Once the control is achieved
then those movements are frozen at will. This helps in achieving
consciousness immersion (istaghraaq).
EXERCISE-1: Lie down on a carpeted floor or on a comfortable

bed. The bed should not be too soft. Place your hands beside your
body, palms facing upward. Feet should be at least six to twelve
inches apart. Let your entire body relax. There should not he any
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tensions in the nerves. Close your eyes and shift the focus to the
right toe. After that move your focus to the left toe.
EXERCISE-2: Sit in a squat position. Keep your back straight and

place your palms on your knees. Head should be straight in the direc
lion of the nose. Shill your focus to it point at least two feet away
MURAQBA 191
from vour feet. Now focus on the inhaling and exhaling and start
counting each breath. Each set of inhaling and exhaling will
constitute one cycle. wring the breathing, the eyes should be fixed
on the floor. It is imperative that breathing not be forced. Normal
breathing is recommended. ('ounting should end at ten. When the
mind moves its focus away from the breathing, then softly move
your focus back to breathing, and restart from first count. If the
count to ten is finished without losing focus then do one more
round of ten; totaling the count to twenty. After that keep adding
ten counts until the total reaches a hundred count. At this point do
three rounds of hundreds. The final exercise should be over in five
minutes.
EXERCISE-3: This exercise is the advanced form of exercise-2. In

this exercise instead of counting the breath, focus is on the
breathing itself. It should be noted that even in this exercise
breathing should be done in it normal way. Close your eyes and
when inhaling, imagine that the air is entering through the nose to
chest in the form of a light. During exhaling, imagine that the light
is leaving the chest through the nose. Do this exercise slowly and
with patience. Again inhale and exhale using the imagination of
light.
EXERCISE-4: This exercise will be performed in a dark room. The

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darker the room the better. Sit in a squat position and fix your eyes
at any given point. Do not blink. In the beginning blinking will happen
and the eyes get watery as well but after a few days the focus will be
achieved. After finishing the exercise close your eyes for few

MURAQBA 192
moments and let your mind be free of any thoughts so that the
optical nerves get some rest. After that, wash your eyes with cold
water.
NOTE: The duration of Exercises 3 and 4 is from five to ten

minutes.
EXERCISE-5: Sit in a squat position. Keep your face straight at

first and then move a little upward. Shift your focus to the tip of
your nose. During this time, the eves should be half open. At first,
the optical nerves will feel tension and the eves will get watery.
The best way to control the tension is to slightly close your eves.
Keep in mind not to create the optical tension intentionally. If the
eves get very teary and are hurting then close your eyes for a
while, then reopen, and keep the focus on the tip of the nose.
Eventually the optical nerves get used to it and the focus is
achieved without any hassle. The duration of this exercise is five
minutes as well. Begin with one minute and gradually increase it
to five minutes.
16-Week Program
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Every Muraqaba gives you the needed peace of mind and higher
concentration. However, this i6-week program is especially designed
to give you even more. When this sixteen-week program is followed
the way it is recommended, it results in removing and curing the

MURAQBA 193
following mental disorders and other diseases while achieving

desired objectives as well.
FIRST MONTH: (1-4 WEEKS)
Feelings of peace and harmony. Freedom from stress and

worries.
SECOND MONTH: (5-8 WEEKS)
Freedom from fear and anxiety. End of hypertension.
THIRD MONTH: (9-12 WEEKS)
Heightened immunity and improved health.
FOURTH MONTH: (13-16 WEEKS)
Deep, more relaxed sleep.
FOLLOWING IS THE 16-WEEK PROGRAM
1-4 Weeks:
Get up early in the predawn hours of the morning and after

getting fresh up do the following:
I) Do the breathing exercise (No.1:) and then...the down

on the floor or bed and do the istayhraaq practice
(No.1).
Your head should be facing north. I)o this practice for ten
minutes. ;;. After that do the Muraqaba and in it imagine lights
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of blue color are shining on your head. The duration of the

Muraqaba is 15 minutes. ;. Before going to bed at night, repeat
the istaghraaq practice No.i for ten minutes and after that go
straight to bed without talking to anyone.

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112
5-8 Weeks:
The morning after having done the breathing exercise do the

istaghraaq practice No.2. After that do the istaghraaq practice
No.i and imagine lights of green color are falling on you like
raindrop.
Before going to bed repeat istaghraaq practice No.1, go straight

to bed without talking, and do the Muraqaba of the light of pink
color.
9-12 Weeks:
Program of 5-8 weeks will continue.
13 -16 Weeks:
The same program will continue except that after the

breathing exercise instead of the istaghraaq practice, perform
the following exercise.
Sit in the squat position and slowly inhale and imagine that
through breath waves of energy and health are coming inside
your body from the atmosphere and are being absorbed. Exhale
without holding the breath. The duration of the exercise is five
minutes.
Food Precautions
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Avoid Fatty foods, hard-to-digest meals, spicy and high sodium

diet. Seasonal fruits and vegetables are strongly recommended.
SELFEMPROVEMENT

MURAQBA 195
The following program is developed to improve the

personality and to create magnetic attraction in an individual.
Practice each program for a month.
Program-1: Get up early in the morning before sunrise and

practice breathing exercise no.1. After the breathing exercises lie
down on floor or a bed. Spread your legs while hands will be
beside the body, palms facing upward. Inhale slowly from both
nostrils and imagine magnetic waves from the South Pole are
going through your body to the north. Imagine that these waves
after reaching the North Pole are going back to the south. 5.
While you are imagining the magnetic waves going south, exhale.
In other words, you have to imagine those waves as a circle. 6.
During imagination, the northbound waves will travel through
you, however the southbound will travel outside you. 7. On the first
day of this exercise, the duration will be five minutes. Increase it
gradually to ten minutes.
Program-2: The first month program will continue to the

following month.
Program-3: Continue the breathing exercises and the Muraqaba

of waves. After these two exercises, do the solar watch exercise
(shughul aftaabi). Do this exercise after the previous exercise and
Muraqaba. The sun has the central and most important position in
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our solar system and is a source of light and energy. Its light is
instrumental in preserving life on our planet. Animal and plants
alike benefit from it. Over the years, the spiritual masters have
created various methods to store and use as much solar energy as

MURAQBA 196
possible. These methods help not only the nervous system but also
create magnetism. A strong and energetic nervous system is
essential in both worldly and spiritual matters.
The easiest and safest method of shughul aftaahi is as follows:

Before the sun rises, stand at a higher place, which could be a roof,
top, hill, bridge or terrace. Depending on the place, either sit in a
squat position or stand straight. You should be facing the sun. The
moment the sun rises from the horizon, close your eves and start
to focus on it. Slowly inhale and imagine the energy of the sun
entering your body in the form of sunlight. When your lungs
become full, imagine the solar energy is all over your body and
then slowly exhale. On the first day do this exercise for one minute.
After every ten days increase by one minute to a maximum of
three minutes. Do this exercise even in cloudy weather. The only
difference is that you are going to imagine the Sun on the horizon
and your body is absorbing its energy.
Program-4: Stop the breathing exercise no.r and do no.2 instead.

All other exercises will continue.
Food Precautions
Avoid greasy and spicy foods. Boiled meal is recommended, and

olive oil can be used in small quantities. Stop smoking. Maximum
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allowance for tea or coffee is two cups a day.
Immunity
When we look into our daily routine, it becomes obvious that

most of the time our nervous system remains under stress.

MURAQBA 197
Hurrying to work, traffic jams, pollution, and office politics all

contribute to this stress. Different social and domestic matters
also occupy our mind. Bright lights at night and the habit of staying
up late at night do not let the nerves and muscles relax fully. All this
contributes to lower immunity and the organs of the body fail to
perform fully. Eventually we become vulnerable to different diseases
and ailments.
Should we be able to avoid all these negative factors in our lives

and to find time so our nervous and bodily functions can work
efficiently, then our improved immunity will be able to fight those
diseases.
Mental Weakness
To overcome any nervous weakness, the Muraqaba of the blue

light has proven to be highly effective. Following is the
recommended program for that:
Get up early in the morning before sunrise and sit in the squat
position facing the North. Do breathing exercise no.i and then close
your eyes. Imagine the lights of blue color falling on your head like
raindrops. Duration of the Muraqaba is between 15-20 minutes.
Repeat this Muraqaba before going to bed at night. Within a few
weeks, results will come however, for best results do this for a few
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more months.

MURAQBA 198
Spiritual Concept of Healing
When all diseases and ailments are counted their total exceeds
hundreds. The nature and causes of these ailments vary. According
to the "spiritual concept of healing" all diseases and ailments consist
of two sides. One is physical and the other is either mental or
spiritual. Extremities and other physical or chemical changes in the
body cause sickness. Based on the spiritual concept of healing, all
diseases have forms and figure and spiritual existence. These two
sides do coexist. Because of the rise of psychological and physical
ailments in our time, it is no longer difficult to grasp this idea.
According to this spiritual idea, disease should be attacked not only
on its physical side but also on its spiritual or mental side. When it is
mentally negated, healing happens quickly. Not only healing is
achieved but often complicated and incurable diseases are cured as
well.
Since the spiritual side of diseases is not the subject matter of

this book, we are only going to present a practical program through
which healing power can be stored as much as possible in any
individual. The more the storage, the more concentrated will be the
power of faith of the patient, resulting in faster healing. Following is
the program itself:
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Go to bed early at night and get up early in the morning at least

half hour before Fajr prayer.

MURAQBA 199
After wudu, practice breathing exercise-1. Let your mind be free

of any thought and do dhikr (invocation) of the Divine Name- Ya
Hafeez'u (the Protector) until the start of the Fajr prayer time.
After Fajr prayer, do Muraqaba imagining you are sitting inside

the Divine Throne (arsh elahii) and the lights of the Divine Name (Ya
Shaafi-The Healer) are falling on you. Keep this Muraqaba for at least
ten to fifteen minutes.
Within a few months of doing this Muraqaba the patient is able

to recover from the ailment and eventually becomes healthy.
117
Muraqaba of Colored Lights
Everything that exists in this world is dominated by one

or more colors. Nothing is of no color. Chemistry reveals that if any
element goes through changes, it emits specific colors. This order of
the colors is the basic characteristic of any clement. That is why in
every element the order of colors is different. The same rule applies
to humans as well. A well-organized system of colors and waves
works in humans. The balance of those colors and waves controls the
overall health of the individual. Changing of color affects the mood
of the individual as well.
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Colors also play an important role in the fields of emotions and

feelings. It is our daily observation that when someone hears bad or
tragic news, he or she gets pale. Fear also changes the color while
during anger, eyes and face becomes red.

MURAQBA 200
When the color of the room is red, it creates a feeling of burden

or heaviness but if the same room is colored blue then peace and
serenity is felt. Greenery and colorful flowers help us get rid of
mental and physical fatigue. However, when the same trees become
leafless during autumn our feelings change as well.
The theory of colors and lights states that those specific amounts
of colors are prevalent not only in the physical body of humans but
also in their senses. If for any given reason, the system of colors is
changed or any specific color is increased or decreased or their ratio
is changed, it leads to a change of feelings and emotions in an
individual.
In the spiritual sciences, the color code is intentionally changed

in a student so that his or her mind could come close to the
subconscious senses. Continued practice of Muraqaba also helps in
improving coloration in the senses. It is imperative that changes in
the colors be done solely to improve or to awaken any specific skill.
When supplementing colors and lights are not used to improve any
specific sense, then normal senses are affected by it. A spiritual
master always keeps his eyes on the progress of his student. When
needed he can adjust the ratio of colors using his spiritual
discretion (tasarraf) so that the consciousness remains functional
with those changes in colors and light.On the other hand, when
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these changes occur in an individual abnormally then the body

malfunctions and usually manifests in phvsical or psychological
disorders. These disorders are usually labeled as general diseases

MURAQBA 201
or ailments like hypertension, anemia, asthma, cancer, arthritis,

nervous and sensory or emotional disorders.
According to the spiritual sciences, only an expert spiritual

master decides what color of light needs changing. In these
decisions the personality type, mental strength, way of thinking,
physical form and other factors are taken into consideration.
Using Muraqaba, the following are the different methods of

absorbing light of any particular color in an individual.
METHOD-1: Sit in a comfortable position and imagine the waves

of color and light and being absorbed by the whole body.
METHOD-2: During the Muraqaba imagine that from the

sky the waves of color and light are falling and are being
absorbed into your brain.
METHOD-3: During the Muraqaba imagine the entire

surrounding environment lit with the same light.
METHOD-4: Imagine that you are immersed in the river of

that light.
Medically and physiologically, each color of light has its own

attributes. When the Muraqaba of a certain color of light is
performed, it causes chemical changes in the brain, which enables
it to absorb as much as possible the light of that color. Since
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medical and psychological disorders are not the subject matter of

this book we are not going to discuss this matter in detail.
However, we will present Muraqabas of color and light for such

MURAQBA 202
psychological disorders that occur because of mental confusions and

paranoia.
NOTE: The decision, of what color of light Muraqaba is to be given

must be made by no other than a spiritual master.
BLUE LIGHT:
Blue lights are instrumental in getting rid of mental disorders,

neck and back pain, vertebra malfunctions, depression,
inferiority complex, and weak willpower. The correct way to do
the Muraqaba is as follows:
Imagine that you are sitting beneath the sky and the blue light is
falling from the sky into your head and after passing through your
entire body is going to the earth through the feet.
Case History
Mr.Jamiluddin from Lahore, Pakistan wrote:
I have been doing the Muraqaba of blue lights for my back and
neck pain as prescribed by you. The first day the image of blue
lights was a hit dim but the next day Ifelt a stream of blue light
entering my brain from the sky. Ifelt my whole brain was filled
with that light. Then these lights entered my heart, then through
the stomach went to my /et, and finally were descending through
the floor. My vision went towards the light, which was entering
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the ground. Ifelt as if the lights leaving my body were more

impure than the one entering my body. A thought came to my
mind that the exiting lights are taking the ailment with them.
After doing this Muraqaba for about 15 minutes I felt light. After

MURAQBA 203
the end of the Muraqaba I also felt the pain had lessened. Now
after a whole month of doing the Muraqaba, the pain is gone.
Ms. Razia Sultana from Tando Adam, Sindh wrote:
For the last three years, I had depression. I used to get

hopelessness all the time without any obvious reason. I was aware
of happiness but my life was void of it.
The Muraqaba of blue light has turned my world upside down.

Within six weeks of continuing Muraqaba I am feeling happy after
a long time. Obviously, the blue lights have turned away the
waves of sadness from me.
Muhammad Hamid from Karachi, Pakistan wrote:
I am twenty years old and a college student. My willpower is so

weak that I have become impractical. I do not have the confidence
of initiating conversation with anyone in college. I have not been able
to correct this problem... please help!
The author of this book prescribed the Muraqaba of blue light for
him. A month later he responded in these words:
Dear Shaykh Azeemi,
No doubt, you do care for the creatures of God. Your

prescribed blue color Muraqaba has revolutionized my life.
During this past one month, my personality is totally changed.
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Now I am a normal healthy young man. I have great confidence.

Below is the short version of my Muraqaba report.
REPORT:

MURAQBA 204
On the first day, I was not able to concentrate. A stream of

thoughts kept coming to my mind. Acting on your advice I did not
pay attention to them. Then one day the image of the sky appeared
and the blue light. Then for the next few days, the image appeared
as if the blue lights from the sky were shining on my head like a
searchlight and being absorbed by my heart. Then after that for
afew days I saw my whole body is made of blue lights. I noticed
that after each Muraqaba I felt very light. Slowly and steady, I was
able to gain confidence and now I can talk to anyone like a normal
person. I am feeling though a new me is born. I am still practicing
the blue-light Muraqaba and planning to keep on doing it for a
while.
YELLOW LIGHT:
Muraqaba of the yellow light is effective is curing digestive

disorders such as gas, intestinal pain, dysentery, constipation, pyria,
stomach ulcers, and similar symptoms.
Case History
Salma Choudhry from Multan wrote,
"I had stomach ulcer for over two years. You told me to do
Muraqaba of yellow-light, which I did. I was imagining that I was
sitting beneath the sky and the lights of yellow color were falling
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into my head and were finally being stored in the stomach and the
ulcer was being removed by it. For two weeks, I sensed that those
lights are gradually reducing the ulcer. On the third week while
doing Muraqaba, a thought crossed my mind that the ulcer had
been removed and now only the bright yellow lights were in my
MURAQBA 205
stomach. It has been a month since but I still get those feelings
during nuragba. I am no longer taking medicine for the ulcer and
doing only the yellow-light Muraqaba. I do not know how to thank
you. You have given me a new life."
Mansoor Ahmed from Kakra Town wrote,
"I had chronic dysentery for a long period of time. I went to

different doctors but it was not cured. I had almost lost all hope of
being cured when a friend of mine suggested that I should contact
you. After listening to my ordeal, Shaykh Azeemi suggested that I
should do the Muraqaba of yellow lights, and God willing, I will be
cured. I was a little skeptical when I first started because I had seen
many well-known doctors and spent a fortwrc on it as well. For
years, I was on a strict diet. I could not believe that this simple
treatment would solve the problem. Nevertheless, I started the
Muraqaba, but for the first two days I was not able to concentrate
at all. On the third day however, the image of yellow light was
eventually formed and I gained interest in the Muraqaba. After a
couple of weeks, the image was filly formed and I started feeling
the lights inside me. During this period the dysentery also stopped
and I abstained from bad food as well. My appetite has increased
as well."
Another gentleman from Lahore wrote,

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"For the last three years I was inflicted with intestinal pain. I
went to a different doctor but the only way I could avoid the pain
was to be on strict diet. Finally. I was told to do Muraqaba of
yellow light. The burning sensation and the pain are almost gone.

MURAQBA 206
The other day I went to a doctor who said I no longer have the
disease. I could not tell you how happy I was on that day. Now in
every social gathering I tried to discuss the Muraqaba with the
friends and family. In my view the best form of thankfulness is to
promote the use of Muraqaba so that more and more people
could benefit form it."
ORANGE LIGHT:
It is best recommended for chest ailments such as chronic cough,

asthma, ulceration of the lungs, and tuberculosis.
Case History
A female patient had chronic ulceration of the lungs. The disease

had reached a point where she was vomiting blood. She was told to
do Muraqaba of orange lights with massage of orange-light oil.
Within two months the frequency of the blood vomiting dropped.
After six months of the treatment, she was completely cured.
Mr. Athar Hussain from Phalia, Pakistan wrote,
"I have had asthma for the past twelve years and now ant
hopeless. I am writing you with hope that you will pay attention to
my misery."
He was also told to do Muraqaba of orange-light and was given

the water made with orange-light. By the grace of God the twelve-
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year-old disease finally ended.
GREEN LIGHT:

MURAQBA 207
Muraqaba of green light is given to treat hypertension, skin

disorders such as itching, eczema, discoloration of skin, gonorrhea,
and syphilis.
Case History
Nasrullah Baig from Mardan wrote,
"I had itching all over my body. For three years, I got treatment
at various places. However, often the itching turned into a wound
and the pain was agonizing. Nevertheless after doing Muraqaba of
green-light for six months I was fully cured by it. "
Naheed Fatima from Mianwali, Pakistan wrote,
"I had severe high blood pressure for a while. Sometimes it

gets so bad that even performing daily routines would become a
challenge. My small children were affected by the condition as
well. By doing Muraqaba of green-light every morning and before
going to bed and having a green light bulb in my bedroom at night,
my blood pressure came to normal within twenty days."
Sundus Batool from Peshawar, Pakistan wrote,
"Discoloration of the skin was my problem. It made me self-con-

scious and I had extreme inferiority complex. Green-light Muraqaba
has cured my condition."
RED LIGHT:
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The Muraqaba of red-light is given to treat low blood pressure,

depression, anemia, arthritis, low energy, cowardice, nervous break-
down, hopelessness, fear of death etc.
Case History

MURAQBA 208
Dr. Niaz Hussein wrote,
"For the past twelve months my wife was the victim of nervous
breakdowns. In medicine, tranquilizers usually are given to treat this
disorder. Sleep helps in removing the nervous tension, however; the
downside is that it is habit -/arming. I gate my wile those sleeping
pills jar six months but then she became addicted to them.
Stopping the medicine would always result in even more severe
seizures. Finally, I told her to do the Muraqaba of red light. No
doubt, Muraqaba is the most effective and harmless way of
treatment. Now I often prescribe Muraqaba my own patients
besides giving them medicines so humanity would get benefit
front it."
Mr. Sibghatullah wrote,
"My mind always had thoughts of hopelessness. There were no

obvious reasons for it. For some reason, I was always thinking nega-
tively. With red-light Muraqaba my thinking has now changed to
positive."
VIOLET LIGHT:
It is given to treat male sexual dysfunction such as impotence,

loss of libido and female uterine disorders.
Case History
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A gentleman from DIG Khan, Pakistan wrote,
"Because of erectile dysfunction I was not fit to marry anyone.

Consequently, I had an inferiority complex. Muraqaba of purple

MURAQBA 209
lights and the massage of purple-light oil have pretty much removed
this weakness from me."
A woman from Chichawatani, Pakistan wrote,
"I have been married for• five years but was childless. Doctors
had told me that my uterus was swollen. I went through different
treat-merits but with no results. Finally the Muraqaba of violet
light and the massage with its oil has removed the uterine
swelling and I am now pregnant."
PINK LIGHT:
Hysteria, mental seizures, weak memory, paranoia, insecurity,

negative thoughts about life, isolation, are treated with Muraqaba
of pink light.
Case History
Mr.Salma Ansari from Thatta, Pakistan wrote:
"I used to get seizures all the time. I went through some tough
times. Often it happened while I was at the market. Because of
falls, I was injured several times as well. On one occasion, it
happened during a shower. After about an hour people took
notice of that. Thereafter someone was with me all the time. God
bless Azeemi Sahib who prescribed for me the Muraqaba of pink
light. I have total confidence now that God willing I will be cured
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by it."
Ms. Seema Nazli from Hyderabad wrote:
"Constant fear and paranoia had filled me with cowardice and

an inferiority complex. Life after marriage was such a challenge

MURAQBA 210
for me, I was so mortified by my husband and in-laws that even

when everything was right I was afraid of something. With this, I
also had the fear of God. Every act felt like a sin and I was always
repenting with fear of His wrath. All this pressure made me weak
and I always felt fatigued. My husband told me to do a Muraqaba
of pink light. After doing it for two months. now I am confident
that I will be cured."
Station of Ihsaan
Recite ioo times the Darood-Sharif and ioo times the Divine
Name-Ya'Haiyu Ya'Qayyumu and then close your eves and imagine
you are watching God or that God is watching you. This Muraqaba
helps create the link between you and God and keeps fear and grief
away from you.
The Muraqba of Ihsaan is great for forming Salat (prayer; remem-

brance of God). The prophet Muhammad has said," when you
standing for prayer, imagine that you are seeing God or that God is
seeing you." This Muraqaba creates the link with the Divine and the
joy during prayer.
Saadia Khanum from Shah Kot, Pakistan wrote,

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"With your permission I started the Muraqaba of Ihsaan. Here is

the report:
During Muraqaba, I saw myself beneath the Divine Throne.

The floor resembled mercury and there was a comfortable bed
for me nearby. I was sitting in it comfortably. Divine Light was
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falling on me. A thought came that this is the light of Divine Vision
and God is watching me. I saw in His vision great love and
compassion. Ifelt like a little girl and I had a desire to see Him. I
asked Him, 'When can I see You, O' Lord!"
He replied, `Thou art too young to see us. When thou art old
enough then we will grant thee Our glimpse.'
I kept asking questions of when I would be old enough, when

this would happen. Then a thought crossed my mind that though
I could not see Him, He is watching me, and he understands me.
Moreover, when I am older I will be able to see Him. That thought
had a calming effect on me. Every cell of my body was feeling
serenity and joy."
125
Rasheed Khan from DG Khan, Pakistan wrote,
"I started the Muraqaba with the permission of the Sufi

Master (author). I saw myself standing under the Divine Throne
(ur sh) and the Divine Light (nur) is fulling on me like a fountain.
Its rays entered my head and then were absorbed into illy eyes. I
felt as if I had a binocular and I could see everything clearly. I saw
the Divine Light was encompassing me like a sheet. Every layer felt like
a separate sheet as if one were wearing a sheet over another sheet.
This clothing of light felt glued to my body. They looked great.
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There were in total thirty-five sheets all over me and for a long
time the Divine Light kept shining into my eyes. Then my vision
started seeing the Divine Throne (arsh), sud denly the flow of the
light stopped. Ifelt that God was on the Throne (arsh). I glanced at

MURAQBA 212
Him and was lost. Then Ifelt the Divine Light com ing directly out of
Him and entering me. This light was even brighter and more
delicate than the previous one. With this light my face lit up like a
star. Ifelt Him very close to me. In my mind, I had the echo of the
following verse of the Qur'an (Koran):
"We are closer to thee than thy cerebral vein."
During the entire period of Muraqaba the thought of His

nearness and His Light dominated my mind. Ifelt as though I
were made of delicate lights. My heart and mind felt likewise. I
felt immensely the Divine Love. I wished I could always be near
Him. At that moment besides longing for Him, I had no other
thoughts in my mind." NOTE: Seekers of the Truth are required
to do this Muraqaba only after obtaining permission from their
Spiritual Master (murshid).
We mentioned earlier that spirituality creates a condition

through which the student is able to feel the Divine Presence to
a point where they feel like they are watching God. The program
of salat (prayer) is meant to reinforce the link with God and the
idea that God is omnipresent wherever they may go. When they
complete this exercise, the audience with the Divine becomes
an observation. The prophet Muhammad has called this state
the station of Ihsaan.
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At least twenty minutes before Fajr prayers, sit in a

comfortable position. Close your eyes and imagine you are at the
Divine Court and God is in front of you. Keep this imagination for
five to ten minutes and then form the Fajr prayer. During the

MURAQBA 213
prayer keep the imagination that God is in front of you. During

prayer, imagine that you are praying in the Divine Court right in
front of Him. This way the mind will be focused on God while the
body will be performing the prayer. While reciting the Qur'an
(Koran) during prayer, imagine that you are conversing with God.
After completing the prayer, while still sitting keep the imagina -
tion of Divine Presence for a few minutes.
If you are having difficulty in imagining God then imagine that

you are present before Him and God is witnessing your every
movement. I~.ither of the two imaginations can be done. If in the
beginning the imagination is not formed then do not worry. Keep
practicing this consistent-IN, and God willing you soon will be able
to establish the image and will feel the real closeness of God
during prayers.
Before Zohr and Asr prayers, do dhikr (invocation) of Al-Lah

Haziri (God is present) Al-Lah Naziri (God is seen) for a few
minutes and imagine the presence of God. Then continue this
imagination during the entire prayer. During Maghrib, prayers
due to lack of time only do the imagination that you are present
before Him.
In the I'sha prayer, imagine the presence of God five minutes

before the prayer and then perform the prayer. At night before going
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to bed repeat the imagination of either seeing God or that He is

seeing you for ten minutes and then go to sleep.
When you are not enthusiastic about the prayer or you miss it
often then for forty days perform the Fajr prayer in the mosque with

MURAQBA 214
the congregation. God willing, no more prayers will be missed

afterwards.
The Hidden World
Salat is the name of the prayer in which God's Glory, Majesty,

Providence and Rule are acknowledged. It has always been
mandatory to all prophets and their followers (ummah). By estab-
lishing salat, the person becomes closer to God. It prevents vulgarity
and excesses. Salat, through mental concentration, takes you
towards God. Mental concentration is gained through it.
When Abraham sent his son to live near Mecca, he reasoned his
decision with God in these words. “O” our Lord! So that they will
establish Salat (communication with You).
He also prayed for his descendants,
“O” Lord! Make my progeny and me the maker of Salat (link).

"Ishmael always ordered his family to establish Salat."
[Qur'an (Koran), Chapter- Maryam: 55]
The Qur'an (Koran) has mentioned Lot, Isaac, Jacob, and their
progeny in these words,
"We revealed to them to do good deeds and to establish the

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Salat. " [Chapter-Prophets: 731
Luqman Advised his son in the following way:
"O” my son, establish Salat."
[Qur'an (Koran), Chapter-Luqman: 17]

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God said to Moses,
"For My remembrance, establish Salat, connect with Me with

mental focus."
[Quran (Koran), Chapter-Taha: 14]
God ordered Moses, Aaron, and the Israelites to establish the

Salat.
"And Al-Lah ordered the Salat."
[Qur'an (Koran), Chapter Mary: 31]
It is mentioned in the last scripture Qur'an (Koran) that Jews and

Christians of Arabia were familiar with Salat.
128
"Among the People of the Book, there are those who at night
recite God's Word while standing and prostrating." [Qur'an (Koran),
Chapter Family of Imran: 113]
"And those people who obey the scriptures (Divine Laws) and
establish the salat, We do not dispose the reward of those who do
good deeds."
[Qur'an (Koran), Chapter Aeraaf: 120]
When you connect with God then a door is opened in your mind
that takes you to the hidden unseen world to explore it.
By pondering the deeper meaning of Salat and the different

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aspects of prayer, we are able to realize that Salat restores mental

concentration.
With improved concentration, you will be able to move out of the

conscious state and moves into the subconscious one. That is what

MURAQBA 216
the purpose of Muraqaba is all about, to let you get familiar with the
subconscious realm, the so called unseen world, with the help of
higher concentration. When you are able to connect with God
through the Salat or prayer then, the whole prayer becomes
Muraqaba.
To improve concentration during the prayer and to create a link

with God, the following Muraqaba is usually taught.
After performing wudu, sit in a comfortable position facing the

Ka'aba, recite three times Da rood Sharif, three times Kalima
Shahada and then close your eyes. For one minute to three imagine
that God is present at the Divine Throne (arsh) and the Divine Lights
(tadjalli) are shining on and you are beneath the Throne. After that,
form your prayer.
When you are able to perform the prayer (Salat) the way you do
Muraqaba then is called Muraqaba of forming Salat (Qayam ul Salat).
The Qur'an (Koran) is the Word of God and is the account of

the realities and mysteries that God revealed on the sacred heart
of Prophet Muhammad through Archangel Gabriel. Every word of
the Qur'an (Koran) is the repository of lights and illuminations.
Outwardly, the words are in Arabic language, inwardly however,
there exists a vast world of illuminating symbols and meanings. In
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spirituality and tasawwaf (Sufism) students receive training to

witness through the eyes of the soul the illuminating symbols of the
words, so that the Qur'an (Koran) could he understood in its entirety
and depth. The Qur'an (Koran) also states this truth and it
encourages the person to grasp it.

MURAQBA 217
Whenever you recite the Qur'an (Koran) whether in prayers or

during the regular recitation, imagine that through the words of the
Qur'an (Koran), God is conversing with you and you are listening to
the recitation through the angels of the Divine Throne. Imagine that
Divine Mercy (rahma) is revealing the illuminating symbols of the
words to you.
When you recite the Qur'an (Koran) with full mental

concentration, you link with the source that revealed the Qur'an
(Koran). Because of it, your heart becomes enlightened with the
higher angels of the Divine Throne. This enables your heart to get
spiritually clean. The cleaner your heart gets, the more the
illuminating world of true meaning of the Word is revealed to you.
131
Muraqaba of Life after Death
Human life does not end with death. After death, the human ego,
takes on the form of an illuminating body upon leaving the physical
body. Through the illuminating body, it remains active. Much like in
dreams, where the physical senses (physical world) become
subordinated to the subconscious senses (senses of world of lights)
but do not become idle. Our condition during sleep resembles death.
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However when the dominant senses of body of light take over the
senses of physical body in a way that the physical senses are unable
to regain dominance then the physical body becomes permanently
idle. This is what death is.

MURAQBA 218
The Muraqaba of after life is practiced to recess the physical

senses by imposing the senses of the body of light temporarily. When
the student becomes skilled then they can suspend their physical
senses (consciousness) and let the senses of light (subconscious) take
over whenever they wish and vise versa.
There is a famous saying of the Prophet Muhammad:
"Die, before death clutches thee." This hadith also points to this
idea of experiencing the life after death while you are still alive and
well by simply subordinating your physical senses to the
subconscious. This way you can discover the world where souls live
after the death of their bodies."
Aeraaf:
Lie down in a comfortable place. Then shift focus to every part of

your body to make them relax. Imagine that you are flying in the
space in your body of light, heading towards life after death.
Gradually the body of light, also known as Aura, becomes activated
and is able to witness the realm where humans move after death and
to watch their lifestyle.
Let' go and find the secrets of life after death! Sit in a squat
position, close your mouth, and inhale slowly through your nostrils
and hold. Keep on holding as long as you can then open your mouth
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and slowly exhale. Imagine the depth of the grave and spiritually step
inside the grave.
Below is the authors own account of the observation during the

Muraqaba of life after death.

MURAQBA 219
Now we are under the grave.. .a mixed smell of soil and

camphor is all over the place...here the oxygen is so low that it's
suffocating... eyes are getting heavy and sleepy... eyelids are still...
blinking has stopped. ..the vision is now focused at one point...
right before the eyes we are seeing small and big spring-like circles
come towards us.. .Glory to God! How delightful and colorful the
scenery is.. .how come suddenly it's dark now...I can not even see
my hands...
Watch...!
In front of us about two hundred miles away there is a light in the

space.. .there is a door nearby.. .let's go inside...
Wow! There is a whole city in there.. .high rise buildings, well-

built buildings and others not so great as well. There are bayous and
a wash area too. Lush greenery and flowers and trees with fruits as
well.. .in the town there are palaces and stoneage like caves where
people live, all in the same place...
I was curious to see what was inside those caves. When I looked
inside, it was a very dark cave where human souls were resting. How
shameful it was that in this part of the supernatural world everyone
was nude. They were not even aware of the idea of clothing. These
nude people were watching me in utter amazement. Finally, one of
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them asked me the reason I bothered to put this load (of clothing)
on my soft body, though by appearance I looked just like them.
After a long session of debates, we learned that these souls

belong to the time when the inhabitants of the world had no social
order and had no idea about the need to cover their private parts.
MURAQBA 220
Magnificent City
This whole city whose population exceeds billions and trillions

has been there for millions of years. You can walk around and see
the culture and civilization of millions of years. Here there are some
people who are not aware of the use of fire and those who are
classified in our world as stoneage people. In this city there are some
nations who are even more advanced than we are in our scientific
and information age. They had created far more advanced aircraft
and missiles. Also, in this city there was this intellectual nation which
had formulas that negate gravity and were able to reduce the mass
of thousands of tons to fewer than that of a pillow for construction
purposes.
Also in that city there are those who had control over time and
space and were able to know what angels were doing while they
were still living on earth. Through their inventions they were able to
avert the winds and were able to reduce the intensity of the high
winds. In this city, there are the guest of gods in the Heaven and
those who are waiting for their turn to become the fuel of Hell.
Here there are fields of crops and marketplace too. In the

marketplace, there are shops but no shoppers. Let us go and see
what is going on there.
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Business
There was this person sitting in his shop, where there were boxes
everywhere but nothing was in them. He looked sad and gloomy. I
said, "How are you?" He replied, "I am sad because it's been five
hundred years and not a single customer has come in yet." After
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inquiring it was revealed that this person was a capitalist when he

was in the earth, profiteering and fraud were his routine.
In the next shop, there was another person, an old one. His hair
was dry and uncombed. His face showed signs of fear and anxiety.
In front of him were papers and account books. The shop was big
and clean. This person was busy calculating something in the book
and would say the numbers aloud. He would keep saying the
numbers and calculating over and over and every time the final
figure would turn out to be wrong. Every time he realized the total
was wrong he would start screaming, crying, cursing himself, and
then go back to calculating. I asked him, "what are doing and how
long have you been doing this?"
He looked at me for a few seconds and said, "I could not tell you
my condition. I have been trying to calculate correctly for the past
three thousand years but have not been able to do so because in my
life I was the accountant and used to cook other people's books."
Evil Religious Leaders
There was this person, the mullah (priest). His beard was long like
ropes. When he walks he gathers his beard and wraps it around his
hips. But when he starts walking the wrapped beard opens and he
falls on his face. To my inquiry he said, "In my life on earth I had a
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long beard so that I could deceive people. Having a long beard was
something I considered important. Through it, I could easily deceive
naive and good people.
Then I saw another person shouting loudly saving, "0 people, let
me tell you what God has said, come on people I will tell you
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everything that God has said." No one paid attention to him but I saw
a group of angels heading towards him.
They said to him, "Tell us what God has said." The mullah
(priest) replied immediately, "I have been thirsty for a long time,
give me some water and then I will tell you everything." Then the
angels give him hot boiling water. When he refuses, they pour the
water on his face and then laugh at him, saying loudly, "Curses on
him, he was saying that he is going to tell the word of God. In the
world as well he used God's name for his hidden motives. Here he
is doing the same." From his burned mouth come unbearable
screams. I then went away from him. It was horrible to watch.
Gossip
In this huge city, there is a dark and congested street. At the end
of the street, there are fields of crops and jungle. Here there is a
house made up of walls and a fishnet like roof. There is no protection
from rain or sunlight. In this house, I saw only women. The
environment was tense and suffocating. One woman was sitting
there. Surprisingly her upper body was normal but her legs were ten
feet long.
Seeing her in this misery, I asked her, "Madam, what is going on

here?" She said that during her life on earth she was known for
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gossiping. Now she was incapable of walking and her legs were
burning like charcoal. No one was there to sympathize with her.
Backbiting

MURAQBA 223
There was this person walking with fear and had a knife with him.
0 God, he stabbed another person with his knife and started drinking
the blood. Because of drinking the blood he started vomiting. He got
very weak and said, "I wish I had known in the finite world that this
would be the punishment for backbiting."
Tall Buildings
There were these tall men, about twenty feet tall with wide
bodies. Because of their length and width they could not enter any
buildings of the area. They were walking, jumping from one roof
to the other but were not able to sit and relax. Sometimes they
cry or hit their head in distress.
I asked them, "What is going on here, why are you so sad and
worried?"
One of them replied, "In the world I seized the rights of orphans
and made buildings out of that wealth. These are the same buildings,
now their doors are closed to me. Delicious and greasy food has put
air and fire in my stomach. The air has made my body so big that I
can no longer enter my building and the fire...this fire is burning me.
I want to flee but there is no escape."
Now let us see the other side of the life after death.
Angel of Death
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During the Muraqaba of life after death, I saw a home at the end
of a field. Inside the walls, there is a big tree. There are many people
standing under that tree. I went there as well. I saw a woman arguing
with someone saying that she would not allow him to take away her

MURAQBA 224
husband. That man replied that he could not help her as he was
acting on Divine Command. He said, "These are the matters of God,
He does what He wishes." The woman then shouted, "Ah!" and
began crying. I went ahead and asked the man why he was harassing
her. He looked at me and said, "Look at me closely and recognize
who I am."
I then closed my eyes the way we do in Muraqaba and tried to

see him. I then realized he was the angel of death. I greeted him
respectfully and extended my hand for a handshake. The archangel
Izraeel shook my hand and I felt as if electricity were going through
me. I felt the shocks as well and was knocked down by the force of
the current.
I was scared; nevertheless I asked him politely, "What is the

matter with her husband?" The archangel Izrael replied, "He is the
beloved servant of God. This woman is his wife and she is also a good
person. God has commanded this man to leave the world. I was told
that I can only collect his soul if he so wishes. He is with the Divine
Wish and ready to leave this world, but his wife is insisting that she
will not let me take his soul unless they both die together."
Then the angel of death took my hand and we went to a nearby

room made of clay. There I saw a holy man lying in a gray colored
blanket. The pillow was of leather and inside there were date tree
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leaves. His beard was short and round. He had a tall muscular body,
broad forehead with big bright eyes. One thing I noticed as well was
that his forehead was so bright as if the rays of the sun were coming
from it. It was so bright that I could hardly stare at it. Upon entering

MURAQBA 225
the room the angel of death said to him, "Assalaam Alaykum O

Abdullah (Slave of God)!"
I too said, "Salaam Alaik, Mr. Abdullah!"
Hazarat Abdullah (most likely his name was abdullah as well)

then said to the angel of death,
"What order of our Creator have you brought with you?"
The angel replied, "God wishes to see vou."
Then the angel sat in front of him in a meditative pose and

the holy man slowly lay in front of him. His body shook for a
second and then his soul left his body. The angel then departed
for the sky. I could see him going up and up...
Muraqaba Nur
According to the spiritual science, the main ingredient of creating

this universe is nur. There is a verse in the Quran (Koran):
"God is the nur of the skies and the earth."
Nur is that special form of light that not only can be seen but
is also a source of guidance to other lights. Light, waves, color,
these are all the attributes of nur. One of the other main qualities
of nur is that it can run simultaneously in both the present and
the past and connects past and present. If this connection did not
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going work, then the universe's connection with the past would
be disconnected resulting in its annihilation. We can use the
analogy of memory here. We are individually and collectively in
every moment of our time are connected with our past. When we
reminisce about our childhood or any other event of our past then

MURAQBA 226
through nur, the past enters the present and we are able to
remember the events the way they happened. Besides humans,
the senses of angels, genies and other creatures are also based
on the nur. In spirituality the Muraqaba of Nur is given to students
so that they may familiarize themselves with it. There are several
ways of doing this Muraqaba:
The student imagines the entire Universe and its creatures

are immersed in the ocean of Nur. The students also imagine
themselves being immersed in it.
The students imagine that a stream of nur is shining on the entire

world from the Divine Throne. The muraqib (student) feel the nur is
also shining on them.
There is a verse in the Quran (Koran):
"God is the nur of skies and the earth, its example is like a tray in
which a lamp is placed and that lamp is inside the case of glass."
[Chapter: Nur]
By using the above example of the Qur'an (Koran), the

student imagines that their entire body is lit with the light of that
lamp.
All the religions of the world speak of an invisible form of

light, a light that is the source of all other lights. It is stated in
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the Bible,
"And when God said light, there was light."

MURAQBA 227
Moses first saw the light in the burning bush in the Sinai and
through that light conversed with God. In Hinduism that light is
called Jot.
In all the forms of spirituality, the Muraqaba of nur is given to

practice. Its style is similar to what was described earlier.
Kashaf ul Qaboor
After death, life shifts from the material world to the spiritual
realnm where it continues in a new dimension and the ego remains
active in the other world as well. This world is called in the Qur'an
(Koran) the aeraaf Its condition depends on the deeds of the
individual in the material world. If at the time of death one is
peaceful and free of mental impurities and filth then his or her state
in the hereafter will be peaceful and serene as well. On the other
hand, when one leaves this world with anxiety, guilty conscience, or
mental suffocation then the same conditions will greet that person
in the aeraaf.
The Muraqaba of kashaf ul gaboor is done on the graveside of the

deceased with whom you would like to meet. With this Muraqaba
you will be able to not only meet the deceased but also to witness
his or her condition in the hereafter.
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When this Muraqaba is done at the tomb of saints (wall) the pur-
pose is to gain spiritual blessing (faidh) from them and a glimpse of
them (ziarat) as well.
The correct method of performing this Muraqaba is as follows:

MURAQBA 228
Sit towards the end of the grave (as opposed to towards the
tombstone). Inhale through the nose slowly and when you are full
then exhale slowly without holding the breath. Repeat this eleven
times. After that close your eyes and shift your focus inside the
grave. After few moments let your mind go deep in the grave, as if
that grave were a depth and your attention were falling in it. Keep
this focus during the Muraqaba. The esoteric vision will eventually
be activated and the soul of the deceased will show up. Depending
on the mental capacity and strength, success comes with
consistent practice and efforts.
The practice of this Muraqaba should be limited only to the

tombs of saints or Imams (Ahlul Bayt) for their spiritual sightings
(ziarat) and the blessings (faidh). Unnecessary Muraqaba on the
graves of ordinary persons should be avoided.
THE FOLLOWING IS THE AUTHOR'S OWN ACCOUNT OF THE

MURAQABA OF KASHAF UL QABOOR:
When I was doing the Muraqaba towards the end of the grave, I
saw a layer of soul leave my body and go inside the grave. I saw His
Highness Saint Lal Shahbaz Qalander sitting there. The grave looked
like a big room. On the left hand side of the grave there was a
window or small door. Lal Shahbaz Qalander said to me, "Go see
what's inside that door, you are free."
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When I opened the door I saw a huge garden. It was so beautiful

and glorious that you could not find it anywhere in the world. It had
everything. I saw birds whose wings were emitting light, flowers that
were so beautiful that they are beyond the scope of human

MURAQBA 229
consciousness. There was another unique feature about those

flowers that each one was a combination of multiple colors, colors
that seemed like tiny lightbulbs. When the wind blows, these colorful
flowers create a magnificent scene similar to fireworks. The trees
were unique in a way that their stems, branches, flowers, and fruits
were all round much like mushrooms. When air flows between them
it creates such a melody that one gets lost in it. This garden also had
grapes of dark pink and blue colors. Each grape is as big as an apple
in our world. The garden also had fountains and milky bayous.
The garden had many birds but I did not see any animals. I
asked a parrot who was sitting in a beautiful tree where this park
was situated. The parrot replied in a human language that this is
heaven and the garden of God's friend Lal Shahbaz Qalander. After
saying that, it flew through the air singing hymns. In short, what I
saw there is hard to describe in words. I took a branch of grapes
and went back to Lal Shahbaz Qalander. The grand Saint asked me
if liked the garden. I replied, "Your Highness, no one has ever seen
or heard of this garden. I could not even fully appreciate it."
SHAH ABDUL AZIZ DEHIALVI:
A great South Asian saint of the nineteenth century Syed

Ghauth Ali Shah Qalandar (1804-i88o) of Pani Put, India, has
recorded the following event in his book Tazkira-e-Ghauthia that
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provides an outstanding and marvelous piece of information about

life after death and Aeraaf. This event took place when Syed
Ghauth Ali Shah was the disciple of one of the great Sufi Masters
of his time Hadrat Syed Shah Abdul Aziz Dehalvi.

MURAQBA 230
Ghauth Ali Shah writes:
A man came to the court of Shah Sahib. By appearance he looked

like a royal official. He said to him, "My story is so strange that no
one believes me. My own cognition does not work. I do not know
what to say, where to go, what to do. Finally I have come in your
service."
Ile then said, "I used to live in Lukhnow. I had a job; things were
great. Then my luck went sour and my economic conditions
worsened to a point where I became jobless and could not find any
work. Then I said to myself that instead of sitting idle why not try my
luck in a different city. I took some money for traveling expenses and
set off towards Odhaypour. On my way, I rested at a place called
Rewari. At the time that place had nothing but a tent and an inn. A
few prostitutes used to live there. I was sitting outside the inn
wondering what to do because all my money had gone and I was not
able to find any work. One of the prostitutes came towards me and
asked me why I was not eating, as it was past the dinner hour. I told
her I was tired from the journey and would eat after resting. She
then went back to the inn. A few hours later she came back and asked
the same question and I gave her the same reply.
Nevertheless, on the third time when she asked me I told her the
whole story how I had ran out of the money and now I was thinking
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of selling my sword and the horse. After listening to my story, she

went to her room quietly and moments later came back and gave me
ten Rupees. When I hesitated to take the money she said not to
worry because she had made that money with a spinning wheel and

MURAQBA 231
that she had saved it for her funeral. She said that she was giving me
an interest-free loan and that I could return it whenever I was able
to do so.
"I took the money and after spending it on my way finally got to
Odhaypour. There fortunately I got a job at the royal post. Quickly I
was promoted and in short period of time because of good pay and
free housing I was able to make and save money. After spending a
few years there I got a letter from home that my eldest son was now
old enough to marry and that his would be in-laws were insisting on
an early wedding. I had to be there to fulfill my duty as a father.
"I applied for a leave and it was granted shortly thereafter and
I left for home. When I reached Rewari, the memories of the old
days flashed right before my eyes. When I reached the inn and
asked about that prostitute, I was told that she was sick and dying.
When I got to her room she was breathing her last and moments
later died right before my eyes. I arranged for her funeral and took
her lifeless body to the grave myself. On returning from the funeral
I went to the motel and slept. At midnight, I realized that my wallet,
which had a draft of five thousand rupees, was missing. I looked for
it but could not find it. Then I realized that I must have dropped it
when I was loading her body in the grave. I went to the cemetery
in the middle of the night and opened her grave.
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"When I entered the grave to my astonishment there was neither

the body nor the wallet that had my draft. However, I had not seen
a door there earlier. It was slightly open. I gathered enough courage
to open it but there was a different world inside. On all sides, there

MURAQBA 232
were gardens and lush greenery. In the middle there was a

magnificent palace. When I entered the palace I saw an extremely
beautiful woman. She was dressed up in regal outfit with makeup
and there were servants around her. She addressed me and said,
`You didn't recognize me? I am the one who gave you ten rupees.
God liked my gesture and rewarded me with this glory and status.
This is your wallet that fell in the grave. Take it and leave
immediately.'
"I said I wanted to see her garden for a while. That beautiful
woman said I would not be able to see it entirely even if I stayed
there until Day of Judgment. She said, `Leave immediately, you
have no idea how far ahead the world must have gone by now.' I
followed her advice and left the grave. Now there was neither the
inn nor the tent nor that old township. Instead, a new city had
sprung around it. When I asked some people about the inn, they
were all unaware of it. When I told my story to some people they
thought 1 was crazy. Eventually one of the people told me that he
would take me to an old person who might know something about
it. After listening to my story and after a brief pause he told me that
his grandfather had told that some time ago there used to be an
inn there. One night, a rich man had stayed in it and then
mysteriously vanished. No one ever saw him or heard anything
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about him. I then told him that I was that rich man. After listening
to me, the old man and his company were all taken aback."

MURAQBA 233
After relating this story the rich man asked Hadrat Shah Abdul
Aziz, "Please tell me what I should do now, where I should go. I have
no home, no family. This whole event has crippled me."
Shah Sahib then said, "What you have seen is true. The scale of
measurement of time in our world and that world is different." tie
then advised that man, "Go to Mecca and spend your remaining days
in the remembrance of God."
Dress of Soul
It is generally thought that the skeletal structure of bones and

flesh is what Man is though all the religious scriptures stress that it
is not so.
This body of bones and flesh is merely a dress for the soul. When
the soul ends its attachment to its dress then the dress itself
becomes of no value. You can burn it (cremation), mutilate it, or
dump it in the ground (grave); it would not be able to resist any of it.
It is the eternal nature of the soul that it adopts a new body in

every New World. Just as in this world it forms the body of bones and
flesh, similarly in the life after death (aeraaj) it adopts a new body
that has all the qualities and abilities that had existed before death.
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Over there (aeraaf) people do recognize one another and are aware
of what happiness and sadness is. These people do distinguish those
who are bound for hell from those who will eventually go to heaven.
And the people of Heaven called on the people of Fire that we

receive what was promised to us by our Lord. Verily, didst thou get
MURAQBA 234
anything that was promised by thy Lord? And verily they said yea.
Then a caller called down on them that curse of God to the unjust
who shun the way of God and look for fault in it and deny the Day of
Judgment."
Between these groups, there will be a wall separating them. At

its peak (aeraaJ there will be some other people. They will
recognize one another by the attire and will address the people of
heaven thus: "Peace to thee..." These people had not yet entered
the Heaven but will hope for it. When their sight fall on the people
of Bell then they will say,"O'our Lord, please do not include us
among these unjust." Then these people of aeraaf will address the
prominent figures of Hell:
"So thou finally seest, today neither thy wealth nor thv material
goods which thou hast considered prominent is of any use. And are
not the people of Heaven those for whom thou used to swear that
God will not give them any of His blessings. Today they are told to
enter Heaven. Thou art not, but will know only fear and grief." [Sura
Aeraaf: Qur an (Koran)]
According to these verses of the Quran (Koran), after death souls

of deceased formed into two groups, Aileen (upper) and Sajjeen
(lower). This was described in the following verse,
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And what thou knowest, what Sajjeen is, it is in the Book of

Record (Kitaab al-Margoom)."
[Sura Mutafeen: 8-9]

MURAQBA 235
And what thou knowest, what Alleen is, it is in the Book of

Records (Kitaab al-Margoom)."
[Sura Mutafeen: 19-20]
This Kitaab al-Margoom is the Book of Records that logs

everything that humans do in this world during their lifetime in the
form of a film (movie). Here we must point out that every thought,
every imagination, every movement and action has a figure.
Whatever we do becomes a film within the boundary of our own
knowledge.
According to many religions, the punishment for murder is

execution. I.et us assume hypothetically that we commit a
murder. First, the film would record our intention that we are
planning a murder. Then we are going towards the place to
commit the murder will be recorded. Then the act will also be
recorded. Our reaction and our awareness that the punishment
for murder is execution will be recorded too. The whole film will
show first that John Doe leaves his home, kills so-and-so, is
arrested, tried, and because of this is executed.
In the same way, every action is being recorded. After the death
John Doe, the deceased, will behold that film; in other words,
under a special program he will have to watch that film. At this
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level, John Doe will go through two states. First, he will forget that
he is watching a film, and from here if he sees any pain he will feel
it as well. The same way when we see a movie in theater or at
home, so we respond to whatever is shown on the screen. If it is a
comedy then we laugh and giggle, but if it is a movie about a

MURAQBA 236
tragedy then we unconsciously get mushy. On the other hand, a

horror movie scares the devil out of out us.
The second state the deceased goes through while watching that
film is that he becomes aware what lies ahead for him as result of
what he did. He also goes through the guilt that he could have lived
without committing those crimes whether it was murder, stealing,
bribery or whatever. Besides, those for whom he committed those
crimes are no longer in a position to help him.
A capitalist and greedy lover of wealth will see his film showing
him usurping other people rights and money. And because of that
people are hungry, worried, and deprived of essentials. Because of
poverty, their own existence is a burden on them. Because he is the
one who has total control over the resources. He will see that
because of his greed people are suffering, they are hungry and
destitute. And then he will realize that he is the one responsible for
that suffering. Justice will be served when he goes through the
same affliction they went through. The moment he realizes that he
will see himself in the film being poor, destitute, worried, and
anxious he will scream and cry but will find no one sympathetic to
him.
1 45
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Haatif Ghaybi
The universe has a collective consciousness. Every piece of sand,

stars, satellites, animals, birds, insects, humans, ginns and angels

MURAQBA 237
receive the feedback of life from a consciousness which contains the

absolute knowledge of the whole universe. In modern times we can
use the analogy of a computer that has all the information loaded
into it.
Through Muraqaba we are able to access that consciousness.

One of the sources of communication with that consciousness is
sound. This sound is known in Sufism as Haatif e Gaybi, which
simply means the voice of the unseen world. This voice runs
through the universe all the time. Anyone who can achieve higher
mental concentration and is free of negative thoughts can not only
hear it but can even get answers to questions.
In the universe, sound is what first and foremost that emerges.

In the human senses, the hearing is first to register. When hearing
is activated then the sight is able to focus on any given point. After
that, the senses of touch and taste develop. At this level, the circle
is completed. In other words, whatever man sees and feels are the
extended features of the sound.
According to the Qur'an (Koran), in the beginning the sound of

"KUN"(to be) emerged and the universe with its intricate detail came
into being. However, at that moment the creatures had not come
into their senses. The Creator addressed the created,
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"Am I not your Lord?"
This voice gave the created ones the vision and the visionary
senses were activated. With that, other senses followed. The created
recognized the Divine after witnessing and realizing.

MURAQBA 238
All religions stress the importance of sound. It is stated in the

Gospel (Injeel),
"God said, let there be light and there was light."
In Hinduism, the sound of "Ong" is considered the holiest of the

holy. Hindu mystics believe that whatever exists between the
cosmos (akaush) and the world (dhartiy) is the resonance of Om.
According to them, a single voice runs in the entire universe
continuously. They called it Akaash Waany (cosmic sound). Sufis
also mention a hidden sound, which is referred as Saute Sarmadi
(Divine Voice). Through this voice, the Sufi Saints receive the intuitive
guidance.
The correct method for listening to the Haatif e Gaybi is as

follows:
1. Sit in the meditation style and put cotton balls in your ear.
Then turn the focus to your inner self and imagine a sound of one
of the following.
Sweet melody of ringing bells.
The humming of honeybees.
The sound of the waterfalls. As when the water hits the ground.
Sound of flute.
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When the student is able to maintain his or her focus, then

eventually that sound becomes gradually audible. In the beginning,
it comes in many forms and styles. Gradually words and sentences
are audible in that sound as well. Through that voice, mysteries and
secrets are revealed to the muraqib (student). Hidden events are

MURAQBA 239
foreseen and the line of communication is established from above.

When the student has achieved excellence in this Muraqaba, he or
she is able to converse with that voice and ask questions.
The correct method of asking questions with the Haatif Ghaybi:

When someone achieves the level where they can hear the Haatif e
Gaybi, then involuntarily they receive the skill to ask questions and
get answers. However, the correct method is as follows:
Repeat your question once or twice, then sit in a Muraqaba

position, and turn your focus towards Haatif e Gaybi and maintain
that focus. Now stop repeating your question and focus only on the
Haatif e Gaybi.
Relative to mental focus and strength, the students get their

answers shortly in their mind.
TAFHEEM (Wisdom):
The Divine Name of al-Aleem is significant. Aleem means one

who possesses knowledge and through its source all branches of
knowledge are transferred to humans. The base of all branches of
knowledge is the knowledge of the Divine Names (isma elahiya). Its
first and foremost display is called Tadjalli (Divine Light)*. Tadjalli is
in fact a mark, which contains within itself form and figure as well as
movement. All the tadjallis of these Divine Names (isma husna) or
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attributes (shout elahiya) are marked inside the human spirit

(ruh). These marks are in fact a record or file. Just like any
microfiche, human spirit contains all the marks of the Divine
Names (isma elahiya).

MURAQBA 240
When a person is able to activate the link of the Divine Name,

alAleem, then they are able to watch the Tadjalli of all the Divine
Names (isrna husna). This nisbat serves as a memory. Anyone trying
to read that link during Muraqaba can do so during the stages of
idraak, vu rood or sha hood.
The way the Prophets of God and His saints have access to that
memory or stored information is known in Sufism as Tarze Tafheem
(Cognitive Mode). It is also referred as Sayr or Fatah. The literal
meaning of tafheem is to gain understanding through awareness or
to awaken it. From here through its Muraqaba, the knowledge of
Divine Names (ibn Ladani) and those creative formulas are revealed
which is the basis of the creation of this universe.
The Muraqaba of Tafheem is done past midnight. The student

tries to concentrate on the Divine Name al-Aleem after emptying
all the thoughts and imagining that he or she has the connective
link of the Divine Name al-Aleem. During the learning period of al-
Aleem the duration of wakefulness is increased besides practicing
the Muraqaba. During Tarze Tafheem, the maximum time allowed
for sleeping should not exceed two and a half hours in any twenty-
four hour period. By being awake most of the time the Divine
Name al-Aleem is fully activated with all of its energy. In the
beginning most of the observation is witnessed when the eyes are
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closed during Muraqaba. However, later it happens while the eyes

are open. When the vision appears with eyes closed it is referred
as Varood, but when it happens with open eyes, it is called
Shahood.

MURAQBA 241
SPIRITUAL JOURNEY:
With continued Muraqaba and through the attentive care of

the spiritual master, the Divine light stored inside the student is
raised. This results in clearing the mirror of consciousness. When
this stage arrives the student embarks on a never-ending spiritual
journey. This journey has two stages. In the first stage, he or she
witnesses the events as if they were distant. Until he or she
reaches the Divine Throne (arsh elahii) and receives the Tadjalli of
the Divine Characteristic (sifaat elahiya). This style of observation
is known in Sufism as Sayr Afaaq(Heaven's Journey).
When this journey is completed and the student receives God's

enlightenment, then the journey of Inner (infas) starts. At this stage
the observation and revelation reveals in such a way that the
student sees the entire cosmos in his or her Point of Essence
(nugta dhat) and the outward appears within. Sufis called this
style of observation SayrAnfas (Journey of Self). At the height of
this level, the Gnostic (arif) sees God beyond the Divine Throne in
the form of Tadjalli. The following two verses of the Qur'an
(Koran) points to the Sayr Anfas:
"And He lives in your nafs, couldn't you see?" "Soon We will

show them our signs in Anfas and in Afaaq, until the Truth is
revealed to them." (Chapter25 verses)
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When someone reaches the level where his or her inner vision
is activated then they are given the Muraqaba to imagine the entire
cosmos is a mirror in which the Divine Lights are being reflected.
Through this imagination, SayrAfaagi begins. In the later stage, the

MURAQBA 242
student is given the Muraqaba to imagine that they themselves are

mirrors in which the Divine Light and attributes are shining. This
imagination begins the Sayr Anfas. At the height of this journey or
stage, the mirror within is also negated so as to access the Divine
Essence (dhat elahii).
There is another method in which the student imagines a bond

and connection existing between his or her heart and the Divine
Throne. From here, the student gradually reaches the Divine Throne.
In the next stage he or she during Muraqaba and otherwise imagines
these verses of the Qur'an (Koran) covering thems:
"He liveth with thee, wherever thou art" "He is closer to your
vein."
"He is inside your Nafs, Can't you see?"
MURAQABA OF HEART (galb)
According to Sufism, the universe is like a circle (chakra) in a

dimension, meaning that everything that exists in this universe is
contained in a circle (chakra). This enclosure of the cosmos in a
single circle (chakra) is like a microfiche that contains all the
pictures and facts in a small space. In the same sense, in this
cosmic circle (chakra) all that exists is marked or contained. When
this circle (chakra) activates, it extends into the outward universe.
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The other analogy would he that of it seed of a tree. That tiny seed,
which is nothing but a circle, contains its entire history, leaves,
flowers, fruits, branches and the future generation of that tree.
That same seed eventually becomes the tree. in Sufism, that circle

MURAQBA 243
that contains the entire cosmos is referred as gaib (heart), fawwad,

or nafs vahida.
The method of entering the depth of that circle (chakra) through

Muraqaba of Heart is as follows:
By following the directions of your spiritual master (murshid)

close your eyes and look inside your heart and through the
imaginative vision, see that there is a black circle (chakra) in your
heart. After some time the image will form. At that point, let your
mind enter the depth of that circle (chakra). What you see inside
the realm of that circle (chakra) is proportional to the depth that
occurs.
MURAQABA OF UNITY (tawheed)
When we study any movement occurring in the universe, we

find they all have rhythm, a certain discipline. Because of that
cosmic discipline, all relative functions are well organized also. For
example a child is born in a fixed proportion and structure and
then with a fixed timetable grows into an adolescent, then an adult
and then into old age. Plants and other creatures are also living
with fixed formulas. Every movement of stars and satellites is
dependent on the specific system of gravity. The number of stars
that are destroyed is almost the same as the new ones that are
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created. Nature takes care of all the needs of the creatures before
after their birth. Water converts into vapors that form clouds in
the atmosphere and the same clouds unload all that moisture in
the form of rain. This water is essential for preserving life. The
extra water that falls during rainfall is either absorbed by the land

MURAQBA 244
or is added to the bayous and river and eventually flows into the
ocean.
These examples show there is an order in the Universe. The

true reason for that is the single mind or unit that is behind this
control. Through this mind all the units of the universe are
functioning. This reality is called the Unity of Works (tawheed
ifaali). This means there is a unity that exists in all the roles.
On whomever the Unity of Works is revealed, he or she is able

to watch that behind the luminary world there exists a being,
which is the controlling authority of the hidden world. The shadow
of that hidden world is this universe. That person is able to see the
relativity of one movement with the other. Meaning the person
becomes aware of the relationship of two different movements.
He or she can relate the source of any movement with the mind
that is controlling the universe.
During the Muraqaba of Unity, the student imagines there is a

unity in the cosmos. That unity is in fact a Light that is enveloping the
entire universe.
MURAQABA OF NEGATION (la)
La in Arabic means no or negative. La is also the name of the lights

emitting from one of the Divine Characteristics, a characteristic that
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we can analyze in humans. This characteristic is the unconscious.

Usually unconscious is referred as the basis of those actions the
human consciousness is unaware of. If we pay all of our attention to
any on that basis with all of our mental strength that we could not
understand or even when we grasp it, its meaning appears in our
MURAQBA 245
brain merely as a negative (la). Meaning we only regard it as

negative.
Every rule of origin is the same, that is when we discuss or in our

mind try to understand the origin of anything, the first thing that
appear in the depth of our imagination is negation. In other words,
in the beginning we are only aware of the void or nothingness.
When we get aware of anything even if it is the awareness of

ignorance, it is awareness nevertheless. Every awareness is a
reality. Therefore, we are bound to call the awareness of ignorance
knowledge as well. In Sufism the awareness of ignorance is known
as knowledge of "la" and the awarenace of knowledge is referred
as knowledge of "ilia".
The Divine lights of "la" are those Attributes of God that

introduce us to the Oneness. After recognizing the Divine Lights of La
the Gnostic's mind becomes fully aware of the concept of Oneness
or Unity (tawheed). This is the first point through which a Sufi or
Gnostic takes a step into the God-consciousness.
In the beginning of that step, he or she gets acquainted with his

or her own self. Though after searching for themselves they could
not get hold of it; which brings them to the correct awareness and
realization of God consciousness (ma ar(a). This is the station which
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is commonly referred in Sufi text as fana (annihilation).
Through the Muraqaba of la the mind becomes aware of the

workings of the Saints, Khidr and Angels and is able to
communicate with them. One ability of La is that it translates the
meaning of the cryptic messages of Khidr, Saints of Takveen, and
MURAQBA 246
Angels into the language of the Gnostic into his or her hearing.
Gradually a full line of communication is developed and with the
help of Angels, numerous hidden affairs are revealed.
During the Muraqaba of "la" the eyes must be closed as much as

possible. That is why a soft handkerchief or small towel is wrapped
over the eyes to apply a little pressure to the eyes. During the
Muraqaba the Gnostic puts the mind into the depth of his or her own
self by moving away from all thoughts and imaginations. The aim is
to achieve thoughtlessness by recognizing ignorance in their
thought.
MURAQABA OF VOID
The Muraqaba of Void is the subbranch of the above

mentioned Muraqaba. During this Muraqaba, the student
imagines those conditions that reflect void or nothingness. His or
her focus is the realm where there is nothing. No humankind, no
trees, no animals and no sound. With no time and no space, they
even feel themselves as nonexistent. In the beginning it is quiet
difficult to imagine. Because under normal circumstances no one
goes through a condition in which there is a negation. Keeping this
in mind, the Muraqaba of Void is given systematically. The idea is
to familiarize the student first with the reflection of void instead of
the total void. For example:
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The student imagines a desert or empty plateau where there

is total silence and everything is motionless. In Sufism this Muraqaba
is also known as Muraqaba Barn i (land).

MURAQBA 247
The student imagines that in a wide ocean whose water is

still, the student is immersed in it. This Muraqaba is known as
Muraqaba Bahr(ocean). The student imagines that he or she no
longer exists, only God is present.
These imaginations are not difficult to form and when these

levels are passed then the Muraqaba of Void is given to practice.
Through the Muraqaba of Void, the student goes through the

states which are contrary to the consciousness state of mind.
When consciousness state becomes dormant then the
subconscious state takes over. It is imperative to note that void
does not mean a world where nothing exists; it simply means a
world which can only be explored through the subconscious.
MURAQABA OF `fana (ANNIHILATION):
When someone starts writing an essay the first thing that

usually comes to his or her mind is the topic. At this point, the mind
does not have the contents and details of that topic. However,
when that person takes the pen (or keyboard) and activates the
mind then the details of that essay start to form. Whatever he or
she writes exists in their subconscious before. From that storage
the contents take the form of words. In that essay, there is nothing
that does not exist in that person's subconscious in the form of the
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content and meaning of the subject matter.
If this did not exist then the essay would not have been able to
take the form of words. Therefore, there are three stages in this
writing process. The first stage is the one where the content of the
essay exists in unwritten form; the second, where it is transformed
MURAQBA 248
into words; and third, where the pen writes down those words on
the paper and therefore gives it a material form.
Just as the essay has three forms and it takes three stages to
reach its final ge, all outward phenomena exist in three spheres.
Any existence orovement whether it belongs to past, present or
future is not outside these three spheres. This could further be
explained by the example of an artist. This artist makes a painting
of an eagle on a canvas. If he wants to paint another painting of
the same bird, he can. The reason is because the forms and figure
of eagle is stored in his mind. What displays on the canvas is merely
a reflection of that. The picture does not. He can make as many
paintings as he wants; however, the knowledge of that bird never
leaves his mind.
Any knowledge, any movement, any phenomenon wherever it

exists in the meaningful form is called the Realm of Allegory (a 'lam
mithaal). In this realm, every display consists of form and figure,
which is visible to the spiritual eye. When a man tries to learn these
figures through Muraqaba then his consciousness is able to gain
knowledge of these figures. In these figures lies the event of the
future, which shows according to their schedule.
To learn the Realm of Allegory, Muraqaba of fana is given:

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The student after closing his or her eyes imagines that all the
signs of their life are wiped out and there exists only in the form of
a point of light. They try to force the idea into their mind that they
are free from their self and are now connected only with the world

MURAQBA 249
whose boundary contains the events from the beginning of the time
(a'zal) to the end time(ab ed).
The more a person practices the Muraqaba the deeper the

reflection of the Realm of Allegory is revealed to his or her mind.
Gradually its meaning is also transferred into their consciousness.
MURAQABA, DEVINE NAMES
When we discuss something or someone, we describe its

characteristics. Without describing the attributes, it is not possible
to explain anything that exists. The collection of certain
characteristics is what we call a thing. When we describe the
material forms, we say whether it is solid or liquid or gas. A certain
color is dominant in it. So-and-so chemicals are part of it, whether
that thing is round or square or of any other shape.
Everything is given a name and it is the name alone that

represents a particular characteristic of any given thing. For example,
when we say water, we mean that liquid that is used to quench the
thirst. However, we know that it can be used for other purposes as
well.
When we say water then the person hearing that word

recognizes the characteristic or the meaning of water. Therefore
when we say pen, we mean the thing that is used for writing.
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This suggests collection of attributes (sifiiat) is usually shown as a

symbol. This symble can be given a name. According to Sufism the
Universe is the collection of the attributes. The common organization
of the attributes is responsible for creation. Spiritualists have viewed

MURAQBA 250
the attributes in the depth of creation and have given them various
names.
Prophets of God received the knowledge of attributes through

revelation (vahi). According to them the characteristics that are
functional in this universe are the Divine Attributes (sifaat
e'lahiya). The difference is that these characterics exists in the
Divine Essence (dhat) in their entirety and the created forms have
only gotten part of it. For example, God has sight, meaning that
vision is characteristic of God and the created have also:vision.
God can hear and so does the creation. God has said that among
the creators He is the best creator. On the other hand, that God is
more merciful than any other. is. In other words, any characteristic
that God has is not only supreme in quality but also limitless,
whereas creatures have those same characteristic in a limited
fashion.
NAME OF DIVINE ESSENCE (dhat)
The Divine name of Essence (dhat) meaning Al-Lah has a

special significance. That is why Sufis recommend Muraqaba of
the Name of Essence in order to create a link and to watch the
divine Light of that name. "
This whole universe is based on the fact that it belongs to a

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single Being, meaning He is the only Lord of all the creatures. Due
to this Reality all creatures are aware of one another and are in
the service to one another. If this universe had not belonged to a
single Being, then there would not have been any link between
the creatures. This Lord of the Universe is called Al-I.ah and in the

MURAQBA 251
Divine Names this is the Name of Essence. Other names show the
Divine Attributes. In the name of AlLah a certain Light is hidden
which reveals the creativeness and the sovereignty. Through this
Light, a person is able to see the foundation of the Universe,
because creativity and sovereignty are extended to all the crea-
tures.
In the Muraqaba the students imagine that in their heart the

Name of Essence Al-Lah is written in luminary letters and its rays
are all over the body of that student. Therefore the deeper the
imagination is formed, the higher the Gnostic sees the entire
cosmos immersed in the light of Divine Name of Essence. At its
height, God's characteristic of Creation and Sovereignty is
revealed in his heart.
Tassawar Shaykh
This Universe is a collection of all those planets, stars, humans,

animals, and all the other living beings. There is a link between all the
creatures in this cosmos. Whether the physical eyes see that link or
not we can not help but attest to its existence.
When we look at anything, the first thing we do is to see it. By

beholding it, we get the idea of its essence and its characteristics.
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Similarly when we think, see, or hear about any particular thing

then its essence and attributes flow into us. When we see fire, or
imagine it or discuss it, then the attributes of fire flow within us in
the form of perception. Whether this process is very low or high to

MURAQBA 252
the point of feeling is another matter, but it does happen. With the
imagination of fire, we sense heat and light. In the same way, just
by hearing about a lush green place (for instance, Hawaii), a sense
of calm and serenity overcomes us.
Based on this rule when we see ,John Doe or hear about him,
then what appears in our mind is not his name or its spelling,
instead what appears is his image and personality, which is a
collection of unlimited attributes.
There are two ways by which knowledge or skill can be

transferred to humans. First, he or she has to gradually learn any
branch of knowledge or skill, one step at a time. The teacher by
ways of words, written manuals, or demonstration, instills that
particular skill or knowledge in the student. The student on the
other hand gradually absorbs the content of what is taught over a
period. Depending on the depth of the knowledge and the learning
ability and enthusiasm of the student the whole process may
stretch to weeks, months, or even years.
In the second way of learning, words, writing or demonstration

is not needed. Knowledge or skill is simply transferred based on
the concentration and mental coherence itself. The best example
of this type of learning is the learning of the Native language. The
child does not take any written or spoken lessons from his mother
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or those other people from his environment. Yet merely because

of creative cohesiveness and mental nearness and link, he begins
to speak the language of his mother or of the people of his
environment. He draws the same meaning from the words, and

MURAQBA 253
sentences of the language the way other people do. Not only the
native language but also many other skills and habits are transferred
to the child from his environment as well. The child does not have to
go through the usual role of a student.
In the spiritual sciences, the transfer of knowledge is carried

out using the later method. Through this spiritual link between the
Master (sheykh) and the student (nnirid), the angle of perception
and the light of knowledge is gradually transferred to the student
until he is able to grasp the true meaning of the subject matter.
Secondarily the Spiritual Master teaches the spiritual knowledge
through different grades, lessons, and demonstrations as well so
the consciousness of the student would be able to retain it in an
orderly fashion.
The love (ishq) for the Spiritual Master also serves as the tonic
for the mind of the student. As the student joins the company of
the Master, asks questions, and learns from the directions (irshad)
of the Master, then based on the above mentioned Creative Rule,
the personality and qualities of the Master start flowing into the
inner self of the student (murid). That is why being often in the
company of the Spiritual Master is always strongly encouraged.
The other aspect of this Rule is for the student to use that
power of imagination to absorb the qualities of the Master. To
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carry it out, the Muraqaba of the imagination of the Master

(sheykh) is given, so that through the imagination a mental link can
flourish with the Master. Therefore, when a student imagines his
or her Spiritual Master, then his qualities and skills start flowing in

MURAQBA 254
their soul. The longer the focus the more the attributes and his light
of knowledge fall on the mental screen of the student. Continued
practice of the imagination of the Master creates a state in which
the spiritual link with the Master is established permanently.
Through this link the capacity of Divine Cognizance is gained as well
until a point is reached when the student (nlrid) becomes the
reflection of his Master (niuraad). In Sufism, this station is referred
as fana fi sheykh and the imagination of the Master itself as
tassawar shegkh.
There are different methods in use:
The student imagines during the Muraqaba that the Master is

sitting in front of him. The student imagines the Master is focusing
on him and the lights (anwaar) and blessings (barakah) are being
absorbed into him. The essence of the Master is enveloping him. He
sees himself as the personification of his Master as though his
essence is the same as of his Master. This is best of all the methods
as in it the student negates his own self or ego.
Tasawwar Rasul
It is imperative for a qualified Sufi Master to have gained the

spiritual link (nisbat) with the Prophet Muhammad and have gained
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his perceptivity (tart-e-fikr).
When a student achieves fana fi shaykh" (as described in

chapter-29) then his perceptivity and traits of personality mirror
those of his Spiritual Master (shaykh) and he starts to assimilate

MURAQBA 255
the essence of the Prophet Muhammad. To improve this link,

the student is given the Muraqaba of tasawwar rasul
(visualization of the Prophet) so their spiritual connection
improve and they could receive the blessings of the Light of
Prophethood (nur nabu'wat). Depending on the prophet
Muhammad's intercession, the students see the Light of
Prophethood based on their ability, which is subject to his
approval. When the Light of Prophethood fills the inner self of
the students, they achieve the station of ' fana fi rasul."
There are different methods of tassawar rasul:
In the Muraqaba, the student imagines the Mosque of

Medina (masjid nabawi) or its green dome. The students
imagine the lights from the city of Medina are being absorbed
in their inner. In the heart of the student, the word Muhammad
is written in luminescent form and his heart lit because of it. The
Prophet Muhammad is sitting in the crown of Prophethood and
from his heart the lights are falling into the student's heart. The
student imagines that he or she is sitting with the Prophet and
that he is watching them.
Just as Muslims consider the Prophet Muhammad to be their

mediator or medium to God, members of other faiths consider
other personalities to he their medium between them and God.
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Jews regard Moses as such while Christian mystics consider

Jesus, Hindus consider Krishna or Ram, and Zoroastrians
consider Zoroaster to be their medium. Buddhists believe in
redemption through Buddha. Based on this belief, in these

MURAQBA 256
religions the Muraqaba of these personalities is given after the

Muraqaba of the guru.
Divine Essence
The mind of the Prophet Muhammad, on which tadjalli

constantly falls, is directly linked to the Divine. When a seeker
of the Truth is to form a spiritual closeness with the Prophet to
an extent such that his or her mind fills with the blessings and
the Lights of Prohethood (nur nabuwat), then the tadjalli of God
begins descending on them. In order to strenghten this ability
Muraqaba of Divine Essence (al dhat e'lahiya) is given to
practice so that the link could be established and deepen and
the journey of Gnosis of Essence (irfan e'lahiya) could go on
forever. When the person achieves the desired concentration
on the tadjalli of Divine Essence, then this stage is called `fana
fi Al-Lah or fana fi dhat (annihilation into the Divine).
In this Muraqaba, instead of the Attributes the Essence is

imagined. The Divine Essence is beyound words and could not be
explained. No flight of human consciousness could ever reach its
furthest boundaries;
however, within the limits of perception, God can be felt. It is

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stated in the Qur'an (Koran):
"And no man could ever be able to converse with Him;

unless through signs, or behind the veil or through a messenger"
[Sura Shura:51].
MURAQBA 257
The above verse sheds some light on the reach of human

senses. When God addresses humans, He uses signs and the heart
is able to see and recognize. This divine way of communication is
called vahii. In the second method God sends a messenger (angel)
and the human eye is able to see the messenger. In the third way
God reveals a glimpse of Himself to His servant (man). This is
known as hijab (Divine Veil). In this way God reveals Himself in a
beautiful and luminous (nur ca'la nur) face. This beautiful face is
not God but His Veil.
In the Muraqaba of visualization of the Essence (al dhat) God is

approached through different methods of dialogue. There are
various types of this Muraqaba.
The student visualizes that in his heart the Divine Name Al-Lah
is written in a numinous way , and through its light the entire
cosmos brightens.
That he is prostrating before Him at the Divine Throne (arsh).
The Divine Essence is before him in the form of tadjalli.
God is focused on him and this focus is in the form of lights

shining on the student.
The student visualizes that God is beholding him. This is known

as the Muraqaba of royet.
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It is stated in the Qur'an (Koran),
"Wherever thou art, God is with thee." Hence in the Muraqaba

the omnipresence of God is visualized. This is known as
Muraqaba of ma'eeyet (company).

MURAQBA 258
In the Muraqaba the following verse of the Quran (Koran) is

visualized,
"We are closer to thee than thy cardinal vein." This Muraqaba is
called the Muraqaba of aqrab.
"Wherever thou facest, thou seest God." Based on this verse, the
student visualizes that God is everywhere.
It is stated in the Quran (Koran) that, "God is encircling

everything that exists." Hence the student visualizes that God is
enveloping the entire cosmos.
10. In the Muraqaba the God is visualized as an endless Sea in

which the student is like a tiny drop immersed in it.
11. It is visualized that the entire Universe is annihilated and the

only Being that exists is God.
When the student gains excellence in these types of

Muraqaba then with the help of his Spiritual Master and the
grace of the Prophet Muhammad, he witnesses the tadjalli of the
Divine Essence.
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MURAQBA 259
Glossary
Adab: Protocol. Etiquette, Respect.
Ahlul Bayt: The Quranic (Koranic) term for the immediate

family of
Prophet Muhammad. Usually meant for Prophet

Muhammad, His
daughter Fatima Zehra, her husband Imam Ali and their two sons
Imam Hasan al-Mujtaba and Imam Husayn Shaheed Kerbala.
AI-Lah: Arabic term for God.
Alam akbar: Macrocasm. Cosmos. Universe.
Alam asghar: Microcasm. Man.
Alam al-ghayb: the Unseen realm.
Arsh: Divine Throne.
Baqa: Survival. This stage come after fana, when the Gnostic
return to his or her improved Self after being absorbed in
God.
Batin: Esoteric or mystical meaning of the Qur'an. Inward

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religion or tradition.
Dargah: Sufi Shrine.
Dervish: Sufi, Sufi student, Sufi-like, monk. The term generally

used in Turkish influenced areas like Balkans, Turkey,

MURAQBA 260
Central Asia and Iran. For example the whirling dervish of

the Mawlawiyyah Sufi Order.
Dhikr: Remembrance of God prescribed in the Qur'an. In

Sufism, dhikr is done by reciting a selected Divine Name by
tongue or by heart as a mantra. For example in the Sufi Order
of Azeemia, Ya-Hayiu Ya-Qayumu is given for dhikr.
Fana: Annihilation. Complete surrender of the Self to the

Divine. Self-negation.
Faqir: also fakir. lit., Destitute, poor. A wandering Sufi monk.
Farsi: Persian.
Fatah: Revelation. In Sufism, a state in which the student is

able to see the unseen.
Fiqh: Islamic jurisprudence.
Ghauth-Pak: Title of Shaykh Abdul Qadir Jilani, founder of

Quadiriya Order.
Hadith: sayings of the Prophet Muhammad.
Iblis: Satan. According to Qur'an, when God ordered angels to

prostrate before Adam, all did except Iblis, who insisted on his
superiority over Adam. Thus, he was condemned and thrown out
of the Divine Court. When confronted by God, Iblis refused to
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take any responsibility and accused God of straying him. Also,

persuaded Eve to taste the forbidden tree.
Ihsan: A state of awareness in which a person feels as if they

are watching God or God is watching them constantly. Also
known as martaba-e-ihsan.

MURAQBA 261
Ilm, ilm ladani: According to Sufism, Primordial Knowledge given

to Adam and after him given to all the prophets and apostles of
God. After the closure of prophethood, the knowledge was
transferred through Imam Ali and his descendents to other
Sufi Saints. The ultimate reward for any Sufi.
Imam: lit. leader. In Sunni Islam term applies to anyone who

leads prayers. However, in Shi'i Islam and in Sufism, the term
used for the descendents of Prophet Muhammad through his
daughter Fatima and son-in-law Imam Ali.
Injeel: Gospel. The first four books of the New Testament.
Ishq: Spiritual, selfless love (verses hu'b= love that longs for
physical contact, ageedat=devotional love that relies on
imitation).
Jalal: Divine Majesty.
Jamal: Beauty.
Jinn: According to Qur'an, an unseen creature other than

angels or humans.
Jadhab: Absorbtion. Permanet surrender of the conscious

to the Divine.
Jazb: see jadhab.

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Jesus: Prophet Isa ibn Maryam.
John the Baptist: Prophet Yahya.
Joseph: Prophet Yusuf.

MURAQBA 262
Kaaba: the Grand Mosque in Mecca. Said to have been first

built by Abraham with Ishmael at his side.
Karamat: Miracles performed by Sufi saints.
Kashaf: Spiritual vision.
Kashaf ul Qaboor: Revelation of the life after death.
Khalifa: In Sufism. A person who has received the ilm from his
Shavkh. Also used to denote successor of a Shavkh.
Khanqah: Sufi convent.
Khilafat: In Sunni and Shi'i Islam simply a secular or theocratic

leadership. However, in Sufism the term is used for that ilm or
knowledge that once God bestowed it to Adam, He ordered
all angels to prostrate before Adam. Also known as ilm ladani,
ilm al-alma.
Lungar: Free meal offered at Sufi shrines.
Majdhoub: one who has surrendered his copscious to the,

Divine, permanently. Holy mad-man.
Majzoob: see majdhoub.
Moses: Prophet Musa.
Murad: Shaykh, Sufi Master.
Muraqaba: Meditation. Contemplation.

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Muraqib: One who is in the state of Muraqaba.
Murid: Disciple, student. One who is initiated into a Sufi Order.
Murshid: Sufi Master.

MURAQBA 263
Nafs: Soul.
Nafs al-ammarah: see ruh-e-hevani.
Nafs al-lawwama: see ruh-e-insani.
Nafs al-mutmain'na: see ruh-e-azam.
Nur: Invisible pure light.
Pak-Punjtain: lit.,The Holy Five. See Ahlul Bayt.
Pir: Sufi Master.
Qalandar: A high-ranking Sufi, who has overcome the

restriction of Time and Space.
Qawwali: Spiritual music performed primarily in Sufi shrines.

Also known as sa'ma.
Qutb: A high-ranking Sufi.
Ruh: Spirit. Soul.
Ruh-a-azam: Higher Self, Contented Soul. According to Sufism,

this soul carries the primordial knowledge.
Ruh-e-insani: Ego. Intellect.
Ruh-e-hevani: Lower Self.
Sa'ma: Spiritual music.
Shahood: a level of Sufi learning, where the student is able to

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observe beyond the limits of Time and Space.
Shaykh: Sufi Master.
Shia: One of the two major outward legalistic traditions of

Islam. See Sunni.

MURAQBA 264
Silsila: lit., chain. Sufi Order. Tariqa.
Sufi, Sufism: the esoteric and mystical version of Islam.

Islamic Gnosis.
Sunni: One of the two major outward legalistic tradition of

Islam. See Shia.
Tariqa: Sufi Order.
Tassawuf: original term for Sufism.
Tekke: Sufi convent primarily in Turkish areas.
Torah: the first five books of the Old Testament given to

Moses.
Urdu: Indo-European language of Turkish origin. Lingua franca of

Pakistan, India, Nepal, Dubai. Widely used in Mauritius and
Suriname. Written in Arabic script.
Urs: lit. Wedding. Passing away of the Sufi Saint, thus a union
with God, the Beloved. Also used for the death anniversary of the
saint, which is usually a time of celebration for the devotees.
Va'da-e-Alust: When God created souls out of non-existence,

they were initially in a state of bewilderment. Then God
addressed them, Am I not (alust) your Lord, the beings
collectively replied bala (Yea) we testify. This event is mentioned
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in Qur'an and is known in the Sufi literature as the Vada-e-Alust

(Covenant of Alust). By testifying together, creatures gained
collective conscious.

MURAQBA 265
Wahabi: a militant, intolerant, extremist sect of Saudi origin.

Denies existence of Spirituality in Islam. Also known as Salafi
(North Africa), Ahl-e-Hadith (Pakistan).
Zaboor: Psalms. Book of David.
Zikr: see dhikr.
Suggested Reading
163
Ali, Imam. Nahjul Balagha (Peak of Eloquence). Sayings, letters

and sermons of Imam Ali ibn abi Talib, compiled by 7th century A.D.
scholar Allama Syed Muhammad Razi. Arabi, ibn. Futuhat makkiyah
(The Meccan Revelation).
Armstrong, Karen. History of God. New York, Ballantine

Books,1993. , Muhammad, A Biography of the Prophet. San
Francisco, HarperCollins,1992•
Attar, Fariduddin. Memoirs of the Saints. trans. by Bankey

Behari. Lahore, Pakistan: Sh. Muhammad Ashraf, 1965.
Awliya, Qalandar Baba. Rubaiyat (Urdu, poetry). Karachi, Al-

Kitaab Publications. Loh-o-Qalam, (Urdu) Essays on Spirituality.
Karachi, Maktaba-e-Tajuddin Baba, 1978.
www.ksars.org
Azeemi, Khwaja Shamsuddin. Avaz-e-Dost. (Urdu) inspirational

essays. Karachi, Maktaba-e-Roohani Digest,1996
Jannat ki Sayr. (Urdu) anecdotes of spiritual encounters. Karachi.

Al-Kitaab Publications, 1988.

MURAQBA 266
Kashkoal. (Urdu) inspirational essays. Lahore, Pakistan. Maktaba-

e-Azeemia,1995.
Muhammad Rasul AI-Lah, vol. I, II, III, IV (Urdu) anecdotal

biography of the founder of Islam. Karachi, Al-Kitaab Publications,
1994
Parapsychology (Urdu) Lectures on parapsychology. Karachi, Al-

Kitaab Publications, 1985.
Qulundur sha'oor. (Urdu) Karachi, aI-Kitaab Publications, 1980.
Roohani Aelaaj. (Urdu) Spiritual healing. Karachi, Maktaba

Tajuddin Baba, 1983.
Roohani Namaz. (Urdu). Karachi, Maktaba Tajuddin Baba,1984.
Rang our Roshni say Aelaaj. (Urdu) Spiritual healing based on

color therapy. Karachi. Maktaba-e-Tajuddin Baba, 1987.
Tadjalliyat. (Urdu) inspirational essays. Karachi, Maktabae-

Roohani Digest, 1996.
Taujeehaat. (Urdu) Lectures and articles of Shaykh Azeemi on

Spirituality, compiled by Mian Mushtaq Ahmed Azeemi. Lahore,
Pakistan. Maktaba-e-Azeemia 1994.
Tazkira-e-Qalandar Baba Awliya. (Urdu) a short biography of the

founder of the Sufi Order of Azeemia. Karachi, Maktaba-eTajuddin
www.ksars.org
Baba, 1980.
Telepathy seekhiyae (Urdu) Self-help guide to learning Telepathy.

Karachi, Al-Kitaab Publications, 1986.

MURAQBA 267
Azeemi, Mian Mushtaq Ahmed. Khanqahi Nizaam. (Urdu) An

introduction to several Sufi orders. Lahore, Pakistan. Maktaba-e-
Azeemia, 1989.
Yaran-e-tariqat. (Urdu) a short biography of Sufi saints. Lahore,

Pakistan. Maktaba-e-Azeemia , 1988.
Azeemi, Monis Khan. AllahRakkhi. (Urdu/fiction) Lahore,

Pakistan. Maktaba-e-Azeemia, 1988.
Pir Hazir Shah. (Urdu/fiction) Lahore, Pakistan. Maktaba-e-

Azeemia, 1986
Sada Suhagan Mastani. (Urdu/fiction) Karachi, Maktaba-e-

Roohani Digest, 1985.
Azeemi, Sohail. Tazkira-e-Baba Tajuddin. (Urdu) A short,

anecdotal biography of the Indian Sufi Saint of Nagpur. Karachi,
Maktaba-eTajuddin, 1983.
Azeemi, Sveda Saeeda Khatoon. Andar ka Musafir. (Urdu/fiction) Karachi, Al-Kitaab
Publications, 1997.
Bawa Muhaiyadeen,M.R. The Asma ul Husna: Ninety-Nine Beautiful

Nantes. Philadelphia, Fellowship Press, 1979.
Dyer, Wayne W. The Power of Intention. Carlsbad, Hay House USA, 2004. ,
io Secrets for Success and Inner Peace. Carlsbad, Hay House USA, 2001.
Ernst, Carl W. Sufism: An essential introduction to the philosophy and

www.ksars.org
practice of the mystical tradition of Islam. Boston, Shambhala, 1997.
Following Muhammad: Rethinking Islam in the Contemporary

World. Chapel Hill, NC: University of North Carolina Press, 2003.

MURAQBA 268
Frager, Robert. Essential Sufism. Co-editor James Fadiman San Francisco,
HarperCollins, 1997.
Haeri, Shaykh Fadhlalla. The elements of Sufism. Boston, Elements Books, 1990.
Hasan, Asma Gull. Why I am a Muslim: An American Odyssey. Boston,
Elements Books,2004.
Heehs, Peter. Indian Religions: A Historical Reader of Spiritual

Expression and Experience. New York, New York University Press,2002.
Helminski, Camille Adams. Women of Sufism, A Hidden Treasure;

Writings and stories of mystic poets, scholars and saints. Boston,
Shambhala, 2003.
Helminski, Kabir Edmund. The Knowing Heart: A Sufi Path of

Transformation. Boston, Shambhala,2000.
Momen, Moojan. An Introduction to Shi'i Islam: The History and

Doctrines of Twelver Shi'ism. New Haven, Yale University Press,1985•
Nasr, Sevyed Hossein. Sufi Essays. Albany: Suny Press, 1991.
Quadiri, Syed Fazl Kareem. Maye Haqiqat Bajam-e-Shariat. (Urdu) Karachi, 1979.
Redfield, James. The Celestine Prophecy: An Adventure (fiction). New York, Warner Books,
1993.
The Secrets of Shambhala: In Search of the Eleventh Insight (fiction). New York, Warner
Books, 1999.
Sadiq, Imam Ja'far al-. The Lantern of the Path. Shaftesbury, England: Elements Books,
1989.
Schimmel, Annemarie. Mystical Dimensions of Islam. Chapel Hill: University of North

www.ksars.org
Carolina press, 1975.
Shah, Ghauth Ali. Tazkira Ghauthya.
Stepaniants, Marietta T. Sufi Wisdom. Albany, State University of New York, 1994.
Wolfe, Michael. Taking Back Islam: American Muslims Reclaim Their Faith. Rodale Books,
2004.

MURAQBA 269
Index
a'alm akbar 2
a'lam al-ghayb ix, x, 85, 86, 159
a'lam asghar 1, 2, 46, 159
a'lam mithaal 152
aal-imran 43, 44 Aaron 49, 129
Abraham 48, 128, 160 Adam ix, 40, 96, 119, 16o
Aeraaf 79, 86, 87, 129, 131, 138, 39, 142, 43 Afaaq 147, 148
1 1
Ahlul Bayt 43, 138 akaash 146
Akaash Waany 146 akhfa 33, 34
al dhat e'lahiya 157
al-Aleem 146, 147 alam al-mithal 54 alam khiyal 54
al-Baqara 44 al-dhat 51 al-ghayb ix, x, 85, 86, 88, 159 AI-Lah viii,
47, 48, 71, 74, 127, 153, 157, 158,
59, X63 Ali, Imam x, 51, 16o, 161, 163
al-nafs al- mutma'inna 33 al-nafs al-ammara 33
al-nafs al-lawwama 33 al-Qadeer 54 amr 30, 82

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Anfas 148 angels 3, 12, 39, 48, 50, 68, 84, 85, 89, 90, 92, 93,
94, 95, 96, 133, 134, 136, 145, 150, 16o
anxiety 59, 6o, 67, 112, 133, 138 arif 90, 148, 159
Arjuna 55

MURAQBA 270
167
arsh 116, 126, 129, 147, 158
arsh elahii 147 asana 55
Aura 32, 78, 97, 131
Azeemia iii, xii, 63, 83, 159, X 3, 164

6
Baba Ji 83, 85, 86
batin vii, 40, 42, 43, 45, 159
Benzene to
Bhagavad Gita 55
BLUE LIGHT 115, 118, 119, 120
Book of Records 143
Buddha 55, 56, 156
Buddhism 55
cave of Hira 50, 51, 55
chakra 18, 33, 75, 92, 93, 94, 95, 148, 149
chemia sa'adat 48
Christianity 55
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Christians xii, 45, 129
Cognitive Mode 147
Colorful Dreams 63
confusion 9, 59, 104, 105, 107, 1o8

MURAQBA 271
conscience 9, 11, 34, 66, 93, 94, 138
Consciousness x, xi, 1, 5, 6, 7, 8, 10, 11, 14, 18, 20, 21, 22, 25, 26, 27,
28, 30, 31, 33, 37, 38, 39, 40, 45, 47, 48, 54, 55, 57, 58, 61, 62, 64,
75, 77, 78, 79, 8o, 81, 82, 83, 85, 86, 93, 94, 101, 103, 104, 105,
108, 109, 110, 117, 131, 139, 145, 147, 50, 151, 52, 55, 157, 16o,
1 1 1
161
Contemplation vii, 42, 43, 45, 46, 53, 161
C o sm i c film 2 0 '
Cosmos 1, A4 3, 37, 3 8, 4 6, 97, 1 46, 149, 1
53, 54,
1
5 ,
1 8
1
59
Darood Sharif 129, 159
Day of Judgement 45
dhat 6, 22, 51, 52, 90, 148, 153, 57

1
dhat elahii 148
dhikr 43, 48, 51, 52, 53, 54, 63, 74, 76, 86, 116, 127, 159, 162
dhikr khaf I 54
dhikr lisani 54
dhikr qalbi 54
dhikr roohi 54
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distress 18, 59, 134
Divine Attributes ix, 12, 47, 85, 9 , 0 53

1
Divine Cognition 82
Divine Commandments 52

MURAQBA 272
Divine Essence 43, 5 0 , 5 1 , 148, 153, 157, 158
Divine Guidance 48, 104
Divine Help 73
Divine Knowledge 2, 23, 26, 72,77, 83
Divine Laws 40, 90, 94, 129
Divine Light 30, 54, 8o, 81, 82, 90, 125, 126, 146, 147, 148, 153
Divine Name ix, 48, 54, 116, 125, 146, 147, 153, 158, 159
Divine Names ix, 47, 54, 81, 82, 85, 86, 4 , 147, 152, 153
1 6
Divine Revelation 40
Divine Throne 12, 116, 125, 126, 129, 130, 1 6

3 , 147, 148, 15~
Divine Unity 40, 41
Divine Veil 80, 82, 157

Divine Voice 146
Divine Will 30, 81, 82
Divine Wisdom 79, 82 Divine Word 82
Dome of the Rock 51, 77

drowsiness 17, 27, 33, 34, 62, 63, 75, 77, 99, 100
Ego vii, 24, 26, 33, 46, 131, 138, 155, 161
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Enlightenment 56, 147
esoteric vision 8, 17, 77, 78, 102, 138

Eve 96, 16o
Extra Sensory Perception 9, 11

MURAQBA 273
Ezra 44
faidh 48, 70, 138
Fajr 76, 116, 126, 127
fana 150, 151, 152, 155, 157
fana fi rasul 156
fana fi shaykh 155, 156
fatah 91, 147, 159
fawwad 148
fikr vii, 43, 46, 52, 64, 156
fikr lateef 64
Freudian Psychology 25
G
Ga'yan 45
Gabriel 50, 8o, 129
Gaya, India 56
Generators ix, 29, 30, 8o
ghanood 34
Ghauth Ali Shah 47, 139

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ghayb ix, x, 45, 85, 86, 88, 159

gnosis 42, 48, 52, 83, 157, 160, 161
Gnosis of Essence 157
GREEN LIGHT 122

MURAQBA 274
Haatif Ghaybi 97, 145, 146
hadith 46, 47, 53, 131, 16o, 162
hajj 51
haqiqat kubra 52
Heaven 12, 68, 93, 94, 9 6 , 133, 139, 142, 143, 147
Hell 12, 94, 133, 142
hijab 157
hidaya 48
hijab ilahi 82
Hinduism 55, 137, 146
Holy Scriptures 82
hysteria 59, 123
Ibn Mubarak 47 idraak 75, 77, 147

ihsaan 42, 125, 126
ilhaam 27, 55, 78, 79, 8o
ilm vii, ix, 26, 72, 147, 16o
ilm ladani 26, 72, 147, 16o
Imam Ghazali 48
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iman 45
infas 147
injeel 50, 145, l6o
inner dimensions 2, 46

MURAQBA 275
inner plane 2, 7
inner self 2, 4, 8, 41, 76, 146, 155, 156
insomnia 59, 6o
Intuitive ecstasy 33
irfan e'lahiya 157
Isaac 128
Islam 43, 45, 50, 53, 55, 16o, 161, 162, 163, 165, 166
ism e'lahi 54
isma e'lahiya 82, 85, 146, 147
isma husna 147
iss'fal 107
istaghraaq 110, 112, 113
jabal al musa 49 Jacob 128
Jannat Ki Sayr 163
jaundice 59
Jerusalem 44, 49, 51,

Jesus 40, 49, 5 0, 55, 15 16o
Jews 45, 129, 156
jinns 12, 39, 45, 63

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jism mithali 32
John the Baptist 49, 16o
Joseph 26, 160

MURAQBA 276
Jot 137
Judaism 55
Kaaba 69, 85, 89, 16o
Kalima Shahada 129
Karachi xii, xiv, 67, 70, 75, 77, 119, 163, 164, 165
kashaf 11, 27, 55, 78, 79, 8o, 83, 97, 98, 138, 16o
kashaf ul qaboor 97, 138,139
Kekule, Friedrich August 10
khafi 33, 34
khilwat 49
khumaar 33
Kitaab al-Marqoom 143
koh-e-toor 49
Koran see Qur'an
kramin katibeen 96
Krishna 55, 156
kun 90, 145
L
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la 15o, 157
Lahore xii, 62, 75, '77, 119, 121, 163, 164
Lal Shahbaz Qalander 139
latifa ix, 29, 33, 8o

MURAQBA 277
latifa qalbi 8o
Laws of Creation 17
Laws of Creativity 46
Light of Prophethood 156
Loh-o-Qalam 90, 163

Lot 25, 74, 100, 128
lungar xii, 70 Luqman 128
ma'arifa 52, 150
Maghrib 127
Mahabharata, Battle of 55
makaan 91
Mania 58, 59
Mark 50
Marx, Karl 11
Mary 49, 50, 79, 129
Maryam 128, 160
mashiat ix
masjid al-haram 51
masjid nabawi 156
Mecca 50, 51, 85, 128, 141, 160
Medina 156
Meditation iii, 3, 14, 31, 42, 45, 146, 161
Mental emptiness 14
meraj 50
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microcosm 1, 2, 46
mo'min 46
Moses ix, x, 40, 49, 50, 55, 80, 128, 129, 137, 156, 161
Mosque of Mecca 51
Mosque of Medina 156

MURAQBA 278
Muhammad xii, 40, 4 2, 46, 47, 50, 51, 52, 53, 55, 68, 69, 71, 72, 83, 84, 89, 95, 119,
125, 126, 129, 131, 156, 57, 158, 159, 16o, 161, 163, 165
mullah 133, 134
Muraqaba of Void 151
muraqib 136, 146, 161
murshid xi, xii, 62, 75, 85, 126, 149, 161
mystery ix, 1, 33, 34
nafas 2, 25
nafs 33, 35, 148, 161 nafs vahida 148
nafsi 80
Nahjul Balagha 52, 163
nausea 59
Nazareth 5o
nisbat 147, 156
noesis 43
nuqta dhat 6, 22, 90, 148
nur viii, 31, 32, 33, 40, 44, 46, 47, 52, 79, 8o, 81, 90, 97, 126, 136, 137, 156, 157, 161 nur
nabuwat 47, 156, 157
ORANGE LIGHT 121
Paranoia 59, 118, 123, 124
Parasympathetic System 59
Parkinson's disease 59
Patanjali Maharishi 55 Patiala xii
People of the Book 129

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Physics 2, 19, 29
PINK LIGHT 123, 124
pir xi, 161, 164
Point of Cognition 46
Point of Essence 22, 90, 148
prayer x, 3, 42, 50, 51, 52, 53, 76,83, 94, 116, 125, 126, 127, 128, 129, 159

MURAQBA 279
Psychosis 57, 59
Qalander Baba 83, 84, 89, 90
qalb 33, 148
qayam 53, 129 Qayam ul Salat 129 Qur'an viii, ix, x, 25, 41, 42, 43, 44, 46, 47, 48, 49,
50, 51, 52, 53,
68, 70, 71, 72, 79, 8o, 92, 126, 128, 129, 130, 136, 138, 143, 145, 148, 157, 158, 159,
16o, 162
Qutb 70
Ram 156
raqeeb 47
Realm of Allegory 152
RED LIGHT 75, 122, 123
remembrance 43, 51, 52, 53, 125, 128, 141, 159
revelation 7, 40, 48, 55, 78, 148, 153, 159, 16o, 163
Roohani Daak xii
roya 26, 64
roya sadiqa 64
royet 158
ruh viii, ix, 2, 27, 28, 30, 33, 38, 81, 82, 147, 161
ruku 53
Rumi 15, 165
Sabi 45
Sadiqabad xii
sahib shahood 89
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sajada 53
Sajjeen 143
salat 42, 51, 52, 53, 125, 126, 128, 129
Sanskrit 55
Satan 50, 16o
Saute Sarmadi 146

MURAQBA 280
sayr 91, 92, 147, 148, X63
Sayr Afaaqi 148
Sayr Anfas 148
Schizophrenia 58, 59
Self vii, xiv, 1, 2, 3, 4, 6, 8, 22, 33, 37, 41, 46, 47, 52, 55, 57, 61, 74, 76, 83, 113, 122,
146, 148,
150, 152, 155, 156, 159, 161,164
self-awareness 46, 47, 61
Shah Abdul Aziz Dehalvi 139
shahada 52, 129
shahood 88, 89, 90, 91, 147, 161
shariah 40
shaykh iii, vii, xi, xii, xiv, xv, 70, 71, 89, 102, 119, 120, 154, 155, 156, 159, 16o, 161,
164, 165
Shaykh Maroof Karkhi 89
sifaat e'lahiya 147, 153
sifat ix
Siharanpur xii
silsila vii, 43, 161
Sinai 49, 8o, 137
siraat musta'qeem 104
Soul vii, 2, 4, 24, 25, 26, 33, 34, 35, 36, 45, 46, 47, 55, 70, 80, 90, 130, 135, 136,
138, 139,142, 155, 161
sphere of Heart 33, 34
sphere of sirr 34
sphere of Spirit 33, 34
spheres ix, 2, 33, 8o, 81, 152
Spirit viii, ix, 2, 11, 23, 26, 27, 28, 30, 33, 34, 46, 50, 59, 73, 81, 82, 83, 86, 87, 88, 89,
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92, 147, 161
spiritual brain 9, 11, 12, 24
Spiritual Iaws 46
Spirituality x, xii, 45, 1o6, 126, 129, 136, 137, 162, 163, 164 Sufi orders 43, 164
Sufi Saints 43, 45, 70, 146, 16o, 164

MURAQBA 281
Sufism ix, 11, 22, 29, 38, 49, 51,
54, 77, 129, 145, 147, 148, 150,
151, 153, 155, 159, 16o, 161, 165
Sunni xii, 16o, 161
Sura 44, 45, 49, 51, 52, 79, 8o, 92, 143, 157
Sura aal- Imran 66 79 Sura Aeraaf 143
Sura Aeraaf 203 79 Sura Ankaboot 44 Sura Bani Israel 51
Sura Inaam 49
Sura Mulk 44
Sura Muzammil 51
Sura Najam 51
Sura Nur 52
Sura Rahman 45
Sura Shura 51, 52, 79, 157
Syed Ghauth Ali Shah 47, 139
Syed Shah Waliullah Muhadith Dehlevi 47
Sympathetic System 59, 144
tadjalli 30, 54, 8o, 81, 82, 84, 90, 129,146, 47,148, 57,158
1 1
tafakkur vii
Tafheem 146, 147

www.ksars.org
Taleem Ghauthia 47
tarz-e-fikr vii, 156
tasarraf 12, 117

MURAQBA 282
tassawar 100, 102
Tassawar Rasul 156
Tassawar Shaykh 97, 102, 154, 155
tawheed 40, 4 1 , 52, 53, 1 49, 1 50 tawheed ifaali 1 49 Tazkira-

e-Ghauthia 139
Telepathy xii, 11, 39, 98, X64 the Temple 49 Torah ix, 49,
161
Ultimate Reality 52
Unity 40, 41, 52, 53, 90, 49, 150 Unity of Being 90
1
Urdu xii, xiv, xv, 90, 92, 162, 163, 164, 165
Urdu Daily Jung xii
vahii 4 0 , 44, 79, 8o, 81, 82, 83, 57

1
Varood T7, 147 vijdan 33
VIOLET LIGHT 123
wandat ul wajud 90
wahma 30
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wali 96, 138, 159, 162
Waqar Yousuf Azeemi xii, xiii
weightlessness 74
Wisdom 42, 79, 8o, 82, 146, 166

MURAQBA 283
wudu 71, 116, 129
Ya Hafeez'u 116
Ya'Haiyu Ya'Qayyumu 74, 125 YELLOW LIGHT 75, 120, 121 Yoga
55
yoga savitra 55
Zachariah 49, 69, 70
zahir vii, 42, 45 zakat 51
ziarat 138
Zoroaster 156
www.ksars.org
ATTENTION: SCHOOLS, CORPORATIONS, SUFI ORGANIZATIONS,

AND YOGA & MEDITATION INSTITUTES This and other books are
available at quantity dis1 73

MURAQBA 284
counts with bulk purchase for educational, business or sales

promotional use. For information, please write to
ANSARI BOOK CENTRE

URDU BAZAR, KARACHI - PAKISTAN.
+92 21 34289548, +92 345 3129964
ansaribooks@gmail.com
WORLD HEADQUARTERS OF THE SUFI ORDER OF
AZEEMIA
Markazi Muraqaba Hall
ST-2 Sector 4-C,K.D.A. Scheme No. 41
Surjani Town
Karachi-7585o
Pakistan
The translator of this book, Syed Shahzad Reaz, is a student of Shaykh

Azeemi. He lives in Houston and can be reached at :
www.ksars.org
muraqaba@sbcglobal.net

MURAQBA 285
www.ksars.org

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MURAQBA 1

AZEEMI UNIVERSITY PRESS

MURAQABA: THE ART AND SCIENCE OF SUFI MEDITATION

By: KHWAJA SIIAMSUDDIN AZEEMI

English Translation By: Syed Shahzad Reaz

Khwaja Shamsuddin Azeemi Research Society

All rights reserved. No part of this book may be reproduced or

Copyright © 2005 by Khwaja Shamsuddin Azeemi & Syed

Printed by UOB Printers lanhore , Pakistan.

First edition January 2005

Published by Plato Plato Publishing Inc.

3262 westhiemer Rd, 258 Houseton TX 77098 USA

USA Library of Congress Catalog Card Number:

The intent of the author is only to offer information of a general

Khwaja Shamsuddin Azeemi Research Society

About the Author 12

From The Translator's Desk 14

Self and the Cosmos 16

Film and Screen 36

Motions of the Spirit 40

Heart of the Cosmos 56

Muraqaba and Religion 62

Khwaja Shamsuddin Azeemi Research Society

Spiritual Journey 117

Fatah (Exploration) 121

Classification of Muraqaba 127

Helpful Exercises 141

16-Week Program 145

Spiritual Concept of Healing 150

Muraqaba of Colored Lights 151

Station of Ihsaan 160

The Hidden World 163

Muraqaba of Life After Death 166

Kashaf ul Qaboor 174

Dress of Soul 179

Haatif Ghaybi 182

Tassawar Shaykh 193

Tasawwar Rasul 196

Divine Essence 197

Suggested Reading 205

Khwaja Shamsuddin Azeemi Research Society

Muraqaba is the name of that contemplation (tafakkur)

It appears that the person performing Muraqaba is simply

Khwaja Shamsuddin Azeemi Research Society

Now we are goring to look into whether or not the

Freedom from outward senses happens in our daily life, both

Every human being, from the time of birth to their death

she goes through while sleeping or dreaming.

Khwaja Shamsuddin Azeemi Research Society

that the realm of dream is free from the restrictions imposed by

"Al-Lah is the light (nur) of the heavens and earth."

In this Universe, there are several worlds and galaxies. The

It is our daily observation that not all of our actions, motions,

Khwaja Shamsuddin Azeemi Research Society

According to the Qur'an, a limited knowledge of the Spirit is

There are eleven thousand generators (latifa, plural lataif) at

of the Divine Attributes.

In order to enter the unseen world (a’larn al-ghayb) or to

Khwaja Shamsuddin Azeemi Research Society

In the Qur'an, the event of Moses receiving the Torah is