By 
When we try to learn a new skill or try to gain knowledge on a specific topic, we follow a pattern or a system, which requires us to pay attention to the topic in order to fully understand it. Our mind becomes curious to know where, how and what. When we pay attention to the minor details, that minor point in itself gains value. However, when we ignore the most important part and do not pay cognitive attention to it, even that main 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 through which man can obtain the knowledge that is the primordial knowledge of his Ego, Being or Soul. After acquiring that knowledge, any man can access his Ego or Soul.
It seems that the person performing Muraqaba is simply sitting in a pose with his eyes closed. However, simply closing your eyes and assuming a specific pose does not serve the purpose. Muraqaba is in fact an angle of perception through which the person doing Muraqaba frees himself from the external senses and begins his journey in the internal senses.
Now we are going to see if conditions or states similar to Muraqaba exist in us, without adopting the specific pose of Muraqaba.
Freedom of the external senses occurs in our daily life, both involuntarily and voluntarily. For example, we go to sleep and while we sleep our brain disconnects from external senses. However, it is true that this disconnection is temporary; This condition cannot be qualified as anything other than the disconnection of the external senses. Hence we can say that Muraqaba is actually a way of imposing a dream state without going to sleep.
Every human being, from birth to death, goes through life in two states. In other words, in the human mind there are two types of conditions that prevail at every moment of our life. One of these conditions or state is to wake up and the other to sleep or dream. In the waking state, they are trapped in Time and Space, while during sleep they are free from the confines of time-space limitations. This freedom of time and space is sought through Muraqaba by converting the state of sleeping or dreaming into a waking state. Because during Muraqaba, a person goes through the same conditions that he goes through while sleeping or dreaming.
The notion that dreams are nothing but thoughts is not correct. In all scriptures, including the Quran (Quran), dreams have been mentioned. The dreams that were mentioned in the Qur’an show that the realm of dreams is free from the restrictions imposed by time and space. When a person tries to impose the dream state through Muraqaba, he frees himself from these time-space limits and travels through the dream realm in the same way that he travels while fully awake. All existing things need a foundation; without it they could not survive. This is not a difficult thing to understand. For example, the base of a chair is its legs. A house stands upright only when its foundations are laid within the earth. In the same way, we can only learn a subject or a branch of knowledge when we know its basic concepts. These basic concepts (or formulas) are considered the basis of any branch of knowledge. God has revealed it in the Quran,
Al-Lah is the Light of the heavens and the earth.
In this Universe, there are various worlds and galaxies. The essence and reality of God is something that only God knows or those with whom He has shared His secrets. The amount of this information that God has shared with his chosen servants is none of our concern. However, we know that God created this entire universe for us humans. It is stated several times in the Qur’an that the basis of this universe is the Light (nur) of God. Based on this fact, it is imperative that Man and all his abilities are centered on a single foundation.
It is our daily observation that not all of our actions, movements, whims, thoughts, imaginations and feelings depend on the body of bones and flesh. Because when the Spirit disconnects its link with the physical body, this body of bones and flesh cannot act on its own. As long as the Spirit is united with the body, all the needs and functions necessary for life will be present. In other words, the Spirit (ruh) is the foundation of the body.
According to the Qur’an, there is limited knowledge of the Spirit. However, 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, although that Man is nothing more than fiction. The real Man is the one who protects that skeleton of flesh and keeps it moving, whom the Qur’an calls ruh (Spirit). This ruh, in order to satisfy the necessities of life, uses a medium. We call this medium chromosomes. In the Qur’an, God has said that we pour out Our ruh on him (Adam). In other words, ruh created a medium and then gave him the senses. The ruh is in fact a component of the Divine and in it is present all the knowledge of the Divine Discretions and Attributes, that God so willed. The way the component acquired this knowledge is a Divine Mystery, which could never be explained.
There are eleven thousand generators (latifa, plural lataif) working within Man. According to Sufism, there are also eleven thousand Divine Names. Each Divine Name is an Attribute and each Divine Attribute is knowledge (ilm). This knowledge expands even more in more and more spheres to become a manifestation of the Divine Attributes.
To enter the invisible world (al-ghayb) or contemplate anything beyond Time and Space, we first have to free ourselves from the clutches of time-space restrictions. This is only possible when the vision that sees Time and Space is freed from its limits. To activate this vision, certain exercises have been created through which, although the human mind is not totally free, it is at least capable of approaching it.
Now the next question is how and when the human senses could free themselves from that restriction. An example is the state of dreaming. In reality, sleeping is freeing yourself from the daytime senses, which are time and space. When we go to sleep, our senses are transferred to a realm where the state of Time and Space exists, but not in the chronological order in which we spend our lives. The second way is that, while awake, the human mind could focus on any object with full concentration. For example, when we read an interesting book, we often lose track of time. When we finally looked at our watch, we realized that so much time had passed, although we didn’t realize it.
In the Quran, the event of Moses receiving the Torah is mentioned in the following verse,
And we promised Moses thirty nights and we fulfilled it in forty nights.
Day and night are mentioned in the Quran in the following verses,
And we enter the night into the day and let the day enter the night.
We take the night out of the day and we take the day out of the night.
We cover the day to night and night to day
When we contemplated these verses of the Qur’an, we realized that day and night are, in fact, two senses. In other words, our life is divided in two ways. One of the senses is day and the other is night. During the day the senses (daytime senses) are restricted with Time and Space, while during the nocturnal senses (nocturnal senses) we are free from these restrictions.
The Divine Declaration that we promised Moses thirty nights and kept it in forty nights is interesting. Because Moses did not just spend forty nights there, his entire stay was forty days and forty nights. It wasn’t that he spent the nights in the place and returned during the day. He spent his entire stay on Mt. Interestingly, God did not mention the days in the verse, but only mentions the night. It clearly suggests that during those forty days and forty nights, Moses was under the influence of the nocturnal senses. The same nocturnal senses, which free us from the restrictions of Time and Space.
Therefore, anyone who imposed the nocturnal senses during the period of day and night would be free from the confinement of Time and Space. This freedom of space-time restriction is the way to explore the invisible realm and obtain intuitive information.
During a battle, an arrow struck Amirul Momineen Ali ibn abi Talib. It had entered her thigh and the pain was excruciating. Surgeons were unable to operate on him. Due to the extreme pain, he did not allow them to even touch him. One of his companions suggested to the surgeons that they wait until Imam Ali began his prayer. When Imam Ali began his prayer, surgeons were able to operate on him without showing any sign of pain. When he finished his prayers, Imam Ali realized that the surgeon had already performed the surgery and the wound had already been stitched up. This event is another example of the denial of Time and Space. When Imam Ali began his prayers, his senses switched from the daytime state to the nighttime state. The moment his mind entered the nocturnal senses, his focus shifted away from the daytime senses (restriction and pain). The foundation of spirituality is based on the reality that man has two senses, two brains, and two lives. Like the two sides of a coin, it has two sides. the other is free. The restricted life is day, wakefulness and consciousness. On the other hand, free life is the name of the night, joy, peace and contentment of the heart.
To earn that life, the easiest method in spirituality is Muraqaba. Muraqaba is in fact the name of an exercise, effort and angle of perception. Through it, anyone can enter the nocturnal senses while keeping the daytime senses active.