Meditation

Meditation

1991 7 July 16-17 Meditation (547) The concept of meditation is found in one form or the other in every religion. However, there is a fundamental difference in this matter between Islam and other religions. That is, the goal of meditation in most religions is basically self-realisation whereas, in Islam, the goal is God-realization.

For instance, the goal of meditation in Buddhism, as the Encyclopaedia Britannica, (1984) says in its article on ‘Buddhist Mysticism’ is:

“All meditational techniques aim at enabling the practitioner to come closer to his (own) being.” (3/415).

This concept of meditation is not to be found in Islam. It is because the actual, reality in Islam is God. God is the Creator of man, man is His creature. Man’s purpose in life is to ‘realize God and worship Him.

In other religions the focus of realization is either self-oriented or abstractly reality-oriented. Whereas according to Islam, God is separate from man. He is self-existent. And man’s goal in life is to try to seek this separate and permanent God at the level of consciousness.

The method of meditation practised in Sufism is generally regarded as representing the method of meditation in Islam. However, I personally do not consider Sufism to be Islam. Sufism, as I view it, is a permanent religion in itself.

Although Sufism uses Islamic terminology, the form and the method of Sufism has been derived from mysticism instead of from the Qur’an and the sunnat which are the sources of Islam.

The more appropriate word for meditation in Islam is contemplation, that is reflection. The basis of meditation in Islam is thinking and reflecting. This reflection is done on the creation, that is to say, to realise the creator through pondering over His creations. This verse of the Qur’an provides an apt illustration of Islamic meditation:

“In the creation of the heavens and the earth, and in the alternation of night and day, there are signs for men of sense, those that remember Allah when standing, sitting, and lying down, and reflect on the creation of the heavens and the earth (saying): ‘Lord! you have not created these in vain. Glory be to you! Save us from the torment of the Fire, Lord.” (3:190-90)

Abu Dhar Ghefari, a companion of the Prophet says: Even when a bird was seen flying in the air, the Prophet would remind us knowledge from it.

God’s universe provides the introduction to God. The existence of creation speaks of the existence of the Creator. The vastness of space speaks of the power of God which is unfathomably vast. The co-existence of various parts of the universe is an indication to the successful planning of God. The universe in continuous action is an indication that the Lord of the universe is a living being. The meaningfulness of the universe is an expression of the meaningfulness of God’s being.

The loftiness of the mountains, the shining of the sun, the flowing of the river, the blowing of the wind and from the chirping of the birds to the galaxies and black holes in spaces all are God’s manifestation. Meditation is to ponder over these divine manifestations and attributes in order to get to know them in their depths, because it is through these signs that God can be realized. This is Islamic meditation.