Meditation in Islam
By Maulana Wahiduddin Khan
http://www.alrisala.org/Articles/mysticism/meditation.htm

There are two concepts or schools of meditation in Islam. One is that which is described in the Qur’an 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).

The original concept of meditation is based on contemplation, calledtafakkur in the Qur’an. That is, reflection upon the universe to gain food for thought. To put it differently, this is a form of intellectual development which 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 man’s 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-Ghazzali, for instance, have accepted it, another group of Ulama, Ibn-Taimia, for instance, have rejected it as an innovation.

Tafakkur (Reflection)
from The Way to Truth
http://www.thewaytotruth.org/heart/tefekkur.html

Tafakkur literally means to think on a subject deeply, systematically, and in great detail. In this context, it signifies reflection, which is the heart’s lamp, the spirit’s food, the spirit of knowledge, and the essence and light of the Islamic way of life. Reflection is the light in the heart that allows the believer to discern what is good and evil, beneficial and harmful, beautiful and ugly. Again, it is through reflection that the universe becomes a book to study, and the verses of the Qur’an disclose their deeper meanings and secrets more clearly. Without reflection, the heart is darkened, the spirit is exasperated, and Islam is lived at such a superficial level that it is devoid of meaning and profundity. Reflection is a vital step in becoming aware of what is going on around us and of drawing conclusions from it. It is a golden key to open the door of experience, a seedbed where the trees of truth are planted, and the opening of pupil of the heart’s eye. Due to this, the greatest representative of humanity, the foremost in reflection and all other virtues, upon him be peace and blessings, states: No act of worship is as meritorious as reflection. So reflect on the God’s bounties and the works of His Power, but do not try to reflect on His Essence, for you will never be able to do that. By these words, in addition to pointing out the merit of reflection, the glory of mankind, upon him be peace and blessings, determines the limits of reflection and reminds us of our limits. In order to draw attention to the same point, the writer of Al-Minhaj (The Way Traced) writes:

Reflection on bounties is a condition of following this way,
While reflection on the Divine Essence is a manifest sin.
It is both false and useless to doubt and think about Him,
And also means seeking to obtain something already obtained.

The verse: They reflect on the creation of the heavens and Earth (3:190) presents the book of the universe with its way of creation, the peculiarities of its letters and words, the harmony and coherence of its sentences, and its firmness as a whole. By drawing our attention to the universe and calling us to reflect upon it, the Qur’an shows us one of the most beneficial methods of reflection: to reflect on and study the Qur’an, and to follow it in all our thoughts and actions; to discover the Divine mysteries in the book of the universe and, through every new discovery that deepens and unfolds the true believer, to live a life full of spiritual pleasure along a way of light extending from belief to knowledge of God and therefrom to love of God; and then to progress to the Hereafter and God’s pleasure and approval—this is the way to become a perfect, universal human being.

Sufism

An excerpt from:
Living Presence: A Sufi Way to Mindfulness and the Essential Self
By Kabir Edmund Helminski
Published by Jeremy Tarcher, Inc.
Excerpt found at http://www.sufism.org/books/livinex.html

Sufism is a way of life in which a deeper identity is discovered and lived. This deeper identity, beyond the already known personality, is in harmony with all that exists. This deeper identity, or essential self, has abilities of awareness, action, creativity and love that are far beyond the abilities of the superficial personality. Eventually it is understood that these abilities belong to a greater life and being which we individualize in our own unique way while never being separate from it.

Sufism is less a doctrine or a belief system than an experience and way of life. It is a tradition of enlightenment that carries the essential truth forward through time. Tradition, however, must be conceived in a vital and dynamic sense. Its expression must not remain limited to the religious and cultural forms of the past. The truth of Sufism requires reformulation and fresh expression in every age.

Sufism, as we know it, developed within the cultural matrix of Islam. Historically, Sufism was not conceived as separate form the essence of Islam. Its teachers all traced their enlightenment through a chain of transmission going back to Muhammad. While they may have disagreed with certain interpretations of Islam, they never questioned the essential validity of the Qur'anic revelation; nor were they fundamentalists in the sense of rigidly interpreting that revelation or discrediting other faiths. Most often they represented the highest achievements within Islamic culture and were a force of tolerance and moderation.

Over fourteen centuries the broad Sufi tradition has contributed a body of literature second to none on earth. Somehow the guiding principles of the Qur'an and the heroic virtue of Muhammad and his companions provided an impetus that allowed a spirituality of love and consciousness to flourish. Those who follow the Sufi path today are the inheritors of an immense treasure of wisdom literature.

Sufism Journal: Principles of Sufism

Meditation
From Vol. 8, No. 2
Journal article located at http://www.sufismjournal.org/principles/principlesv8n2.html

When we hear or think of meditation, we commonly imagine a practice where one sits in a quiet place in a peaceful state of mind. The goals of meditation that come immediately are likewise very general: to free one's self from the heavy burden of everyday living; to get in touch with one's true self, whatever that may be. This common understanding of meditation embraces, of course, many different practices. Such a process, which has been a dominant characteristic of a major part of spiritual practices today, is indeed a positive practice, but is not what Sufism has in mind.

In Sufism, the law of meditation follows the essential rule of self discovery, and that is when a seeker is attracted and attuned towards the Divine, Allah, all of his or her meditative energies are concentrated and focused towards Allah. One will find peacefulness and freedom in Sufism meditation, but this is not its only goal. Instead, the goal is to gain the knowledge that enables one to understand Allah, the Divine, the All Knowing, All Embracing, Merciful and Compassionate. Meditation in Sufism involves several steps; one must collect his or her energies from the outside world and gradually learn to focus them in the center of the heart. To find this point in the heart is essential as not many are aware of the existence of this center, and not any point in the heart will take one to this favorable destination. This is the point where heaven and earth, body and soul meet, and the material transforms into the spiritual. Sufi meditation is directed towards the heart since the heart is the center and the seat of love and divine inspiration, and the heart does not falsify that which it sees.

In Sufi meditation, a seeker will learn how to take hold of his or her energies from all these lines of communication and collect them from the outside to direct them to the center of the heart. This process is truly an esoteric one, and, as such, is not open to the marketplace of religion; and for good reason, it was never meant for public appeal. Sufis have guarded all these steps, keeping them hidden from the hands of others who would inevitably misuse them. So, you, as a seeker, must be careful. If you seek the way of Sufism, you must be especially careful that what you are seeking is indeed Sufism, and not something that merely claims the name of Sufism.

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