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Islamic Meditation
Both Shia and Sunni Muslims hold that the practice of 'Salat', (the reciting five times daily of devotional prayers) is the central tenet of Islamic faith after 'Shahada', the initial declaration of submission to the one God - Allah. On top of the five daily prayers ('Fard Salat') , which are compulsory, the 'Wajib Salat' are performed on special occasions, such as Ede and failure to partake in their recital renders one a sinner. Sunnah Salat and Nafi Salat are two further forms of devotional prayer that can be recited at specific times and which are optional.
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meditation in islam
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Meditation in Islam
(Excerpts)
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The relationship and attitude toward God is spelt out in the word 'Islm' ... it has embodied within it, the complete technique of the highest form of worship as well as everyday living! Qur'nic passages are self-explanatory in pointing out the way of worship by total effacement of the self in surrender and submission; to the exclusion of every other interest or entity; not only in prayer but in every aspect of life. Srah al Baqarh 2:19-20. Lo! The religion before Allh is surrender (Islm)... if they surrender, then will they truly be rightly guided in prayer. Srah 23: 77 O, Ye who believe, completely efface your selves in self-surrender when worshiping your Lord, and do good that happily you may prosper. This excerpt is from the hadith about Islm, mn & Ihsn: '...Then Jibral (as) asked: Tell me about Ihsn (goodness/beauty). The Prophet Muhammad (saw) answered: 'It is that you worship Allah as if you see Him, and even though you do not see Him, you know that He sees you....' This practice of visualization and being in the Presence of Allh, in a meditative state as you offer your Salt, is a powerful experience to keep one's full awareness in prayer. Meditation is soothing for the mind and soul. It is a good way to get in tune with oneself. While in Mecca Prophet Muhammad (saw) used to go to Mount Hira and sit in the cave where he pondered and meditated.
There are different ways to meditate, and you can try each one to see which suits you the best or alternate each one. Prayer The best known and most widely practiced example of meditation is prayer.
Contemplate Many people benefit from reading the Qur'n silently or aloud, and taking a few moments to quietly reflect on the meaning that the words bring to mind. You may want to write your reflections in a journal. Visualize In this type of meditation you focus your attention on Allh, weaving feelings of love and gratitude into your thoughts. You can also close your eyes and in your mind's eye gaze at the Asma al Husna as if written in air. You can choose a different one each day. Sensate Feel as if you are sitting in the Presence of Allh, as if He is in front of you, you can feel His awesomeness, His grandeur, His grace and His love. Imagine He is watching you, you will want to hide from yourself as you become aware of how short we fall in our dedication and effacement in surrender, how full we are of our self and how little we think of Him as we go through our everyday living. (This does not imply imagining an image but focus on the awareness of His presence) -----------------There are two concepts or schools of meditation in Islam. One is that which is described in the Qurn and Sunnah, another is that which has been developed by the Sufis in later times (that is, after the first phase, considered the ideal phase of Islam).
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meditation in islam
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The original concept of meditation is based on contemplation, called 'tafakkur' in the Qurn. That is, reflection upon the universe to gain food for thought. To put it differently, this is a form of intellectual development that emanates from a higher level, i.e. from God. This intellectual process through the receiving of divine inspiration awakens and liberates the human mind, permitting mans inner personality to develop and grow so that he may lead his life on a spiritual plane far above the mundane level. The second form of meditation, the one developed by the Sufis, is largely based on mystical exercises. However, this method is controversial among Muslim scholars. One group of Ulama, Al-Ghazl, for instance, have accepted it, another group of Ulama, IbnTaimia, for instance, have rejected it as an innovation. Maulana Wahiduddin Khan http://www.alrisala.org/Articles/mysticism/meditation.htm ------------------Does Islam Permit Meditation? A Muslim need not go to any Ashram for meditation if he knows how to perform Salt. Salt is a meditation of the highest order but most Muslims have forgotten it. They read Namz or recite Namz or even offer Namz but they do not meditate in it though it is a pre-requisite. A Salt does not even start without the state of meditation. The Prophet (Pbuh) instructed a person in Salt to meditate upon the presence of God who is watching the devotee. A state of trance is reached when he really meditates upon it. Then comes the voice of The Word of God from the lips of the Imam. If he really started Salt with a state of meditation, the voice of the Imam seems to be coming from a spiritual source. The words of the Qurn (if he knows Arabic) work as suggestions in a trance and he gradually starts believing in the orders and teaching of those words. There are repetitions of Allh u Akbar and the Tasbiht of Ruku' and Sajda etc. They all work wonders in a state of trance. They are autosuggestions. An individual Salt (Sunnah and Nafl) is based completely on autosuggestions where there is no outside voice but his own recitation works as autosuggestion. Remember what Qurn said about Zikr (Remembrance and not merely chanting)? "Beware! In remembrance of Allah do hearts find peace" (13:28) Salt, while offered properly and associated with meditation of Allah's presence and His watchfulness is the remembrance of the highest order and must provide peace. Qurn proclaims: "Recite what is sent of the Book by inspiration to thee and establish Regular Salt: for Salt restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do." (29:45) Qurn announces that Salt will prevent you from shameful and unjust deeds. Please note that it is not said that a person offering Salt should restrain himself from committing shameful acts and unjust deeds. Salt will restrain the devotee from evil. On the other hand we observe people involved in shameful acts and unjust deeds though they may be regular Namazis for years! The claim of Qurn cannot be false. They in fact did not offer Salt in the prescribed manner. It is high time that camps of teaching Salt with meditation be organised. Alas all our books of Salt procedures, Salt taught to the children by elders in their homes and even Salt taught by Mullahs in Madrasah is comprised of recitation and postures only. There is no meditation and hence it is neither providing peace of mind nor restraining from unjust deeds. http://www.islamicvoice.com/april.2000/dialogue.htm ---------------We can understand "Dhikr" simply as the repetition of particular names of "ALLAH" or as the recitation of some prayers. In the second sense, "Dhikr" refers to remembering, mentioning and meditating.
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meditation in islam
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In a superior dimension "Dhikr" is known as persisting, dwelling on a subject to the point of its full comprehension and meditating on it.
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Submitters Perspective
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Meditation
Another great way to worship God
God has created so many wonderful ways for us to worship Him and come ever closer and closer to Him. The religious duties and laws which form an integral part of our lives help us do this all the time. As yet another great way to worship God and strengthen their souls, God has enjoined believers to meditate, several times in the Quran. If believers wish to be raised to an honorable rank in Gods eyes and earn His mercy, they should make the most of this opportunity (25:64, 9:112). [17:79] During the night, you shall meditate for extra credit, that your Lord may raise you to an honorable rank. [39:9] Is it not better to be one of those who meditate in the night, prostrating and staying up, being aware of the Hereafter, and seeking the mercy of their Lord? The dictionary gives us several meanings for the word meditate, some of which are reflect, contemplate, ponder and think over, all of which indicate that meditation involves a state of conscious and focused thinking or reflection about something. Since our salvation is highly dependent on our thinking about God as much as we can (2:152, 33:41-42, 62:10), obviously, the requirement to meditate (or
meditate on His name, and after prostrating. [3:190-191] In the creation of the heavens and the earth, and the alternation of night and day, there are signs for those who possess intelligence. They remember GOD while standing, sitting, and on their sides, and they reflect upon the creation of the heavens and the earth....
Meditate on God
It is necessary to realize that the objective of meditation talked about in the Quran, must be meditation (Zikr) on God. This is a very important aspect because when most people refer to meditation, they are not referring to a plan to meditate or reflect upon God. Some people spend hours and big amounts of money learning various forms of meditation in the hope that they can concentrate better on things or be more at peace with themselves because of pressures created by excessive worldly pursuits. The methods involve adopting rigid postures, reciting mantras, attempting trance-like states or even making the mind go completely blank, but never with the objective of consciously remembering or commemorating God. Why would believers want to deliberately make their minds go blank and unaware when they could use the same precious moments to consciously remember and be aware of God? [7:205] You shall remember your Lord within yourself, publicly, privately, and quietly, day and night; do not be unaware.
Though we are free to meditate as we wish, believers should also take note of the references in the Quran about falling prostrate before God and seeking His On the other hand, believers get mercy, in addition to the the best of all benefits when
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reflect) in the Quran means that we must meditate on God. The meditation can be upon His name, His great attributes or His wonderful creations; anything that makes us reverently conscious of Him, remember Him and love Him for what He really is. [50:40] During the night you shall
they meditate on God because they get to develop the soul as well as experience a sense of relaxation, assurance and happiness (20:130).
requirement to meditate on God (3:113, 7:206, 9:112, 25:64, 39:9, 50:40, 53:62, 76:26, 96:19).
Contd on page 4
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Submission (Islam)
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In the name of GOD, Most Gracious, Most Merciful There is no other god beside GOD
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Considering Islam
Westerners traveling to Muslim countries have been known to notice the absence of alcohol. Also absent is entertainment to stimulate the libido. Some Westerners find it surprising that a good number of Muslims like it like that. In the West, we have all sorts of ways to alter our inner states. If we are understimulated we have stimulating drinks, drugs, foods and entertainment. If we are over-stimulated we have drinks, drugs, foods and entertainment that will mellow us out. Many of us get in the habit of taking a stimulant, like caffeine, in the morning and depressants, like alcohol in the evening. In between, we clumsily tweak our alertness by changing our blood sugar levels by eating sugary food, and we tweak our neurotransmitters by watching soap operas, sitcoms or sports. Much of this activity is habitual, that is to say it is unmindful and compulsive. It involves adjusting inner states by external means which sort of works. It works to the extent that we are rewarded for the behavior by the change it induces and so it becomes habitual, but it is ineffective in that it gives us only momentary satisfaction and does not increase our mastery of our inner states. Perhaps practicing Muslims can tolerate the absence of alcohol and other mood changing features of Western culture because they have something that actually helps them feel well. One significant feature of Islam is prayer 5 times a day. The practitioner washes beforehand, even symbolically when water is not available, an act that is obviously cleansing, but also stimulating to the hands and face in a selfnurturing way. The person praying orients toward Mecca, so he or she knows where on earth he or she is. Then prayer includes an affirmation, not of ones self, but of Gods greatness and centrality. The praying is done in community, which gives one a sense of belonging and connection. The words of prayer are performed in a sequence of standing, bowing, prostrating, and sitting on ones heals that is physically stimulating and grounding. Five times a day, one stops every piece of business or distraction and re-orients oneself to place, relationship to God, relationship to the community, to the earth and to ones own body and mind. We are in a time of increased focus on the Muslim world. We who are not Muslims would be wise to learn to understand the nature of that culture, and if we are very wise, we will use this time to consider what gifts Islamic culture might hold for us. Some questions one might start with are: How can I integrate my spiritual practices more fully into my daily life? Would I be willing to stop what I am doing more frequently to collect myself, re-orient my mind and body, and reconnect with God, the Earth, the human family, my own body? Would I be willing to be more mindful of how I modulate my consciousness
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with stimulants, amusements and distractions? When I am more aware of these habits, would I be willing to choose to be less dependent on external resources to modify my inner experience? What practice could I integrate into my life that would help me unify mind and body?
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