Meditation and Contemplation 

By: Sadruddin Noorani, Chicago, USA

Meditation, especially in a religious or spiritual context, is indeed a deeply introspective practice, often characterized by mental discipline, physical restraint, and a withdrawal from sensory distractions. In Islam, while worship (or ibadah) involves mental focus and bodily discipline, it’s distinct from meditation as traditionally understood. Islamic meditation or spiritual practices often involve various forms of reflection and inner discipline:

* Fikr (Reflection): Contemplation on the Divine and the universe.

* Mushahida (Contemplation): Perception or witnessing of Divine signs and attributes.

* Mujahida (Self-Mortification): Efforts in self-purification, often involving controlling desires.

* Isteghrag (Absorption): Deep spiritual immersion or absorption in the Divine.

* Tawajjuh (Concentration): Focusing the mind entirely on the Divine.

* Tark (Abstinence): Detachment from worldly desires.

* Taqwa (Piety): Living a life of righteousness and God-consciousness. 

In Sufism, these practices, collectively referred to as ashghal (occupations or engagements), are essential spiritual exercises that help seekers attain greater connection with the Divine. Under the guidance of a spiritual teacher or shaykh, these meditative acts are seen as methods to progress on the Sufi path and reach higher levels of spiritual realization.

As an esoteric Tariqa (tradition) of Islam, Ismaili Muslims place emphasis on our spiritual responsibilities and well-being, and it is that focus on our spiritual lives that brings balance in our lives and helps ensure we are not neglecting our religious and moral duties at the expense of the goals for the material world. Maintaining balance between din and dunya is one of the key teachings and responsibilities in our tariqah. One practice of our faith that exemplifies our spiritual lives is ibadat or bandagi (worship/meditation) that is, contemplation of the Divine. While we associate bandagi and ibadat with early morning practice, zikr or remembrance can be an important part of our lives at any time of the day. In addition to morning ibadat, we are also encouraged to pray together as a jamat/mass during the observances of our various majaalis (religious gatherings). In several of these majaalis, there is time allotted for quiet contemplation and reflection.

As the lights are dimmed and our bodies are attuned to preparing for the quietness that is approaching, we focus our attention with one collective heart and mind. This idea of the heart & mind allows us to think more broadly about how and from where our thoughts and feelings emerge.

In the modern world, we associate the heart as the place where our emotions are felt and it is the mind or the brain where our mental faculties originate. This has not always been the case. In the pre-modern world, societies believed that the seat of the intellect was in fact the heart. And so, it was the heart which gave us the ability to think and make decisions.

In the ginan, (poetic expression-imparting knowledge) “Saheb ji tu(n) mor’e m’an bhaave” attributed to Sayyid Muhammad Shah, we are reminded of the ways in which his “m’an“, mind and heart are linked to emotion. It starts:

“O Lord! You are dear to my heart and mind.

Nothing else comes to my mind and heart except You.

My heart and mind do not desire anyone else.

O Lord! You alone are the desire of my heart and mind.”

In the ginans, “m’an” often appears with two other concepts: tan and dhan. The word tan can be translated as body, and dhan as wealth or material means. It is this tan, m’an and dhan that we offer to our Lord. One way in which this offering takes place is by service through others, what is often referred to as seva or khidmat (volunteerism). 

With our tan/body we are able to perform the necessary tasks to serve others through our actions, with our dhan/wealth we are able to help others in need through material means and with our m’an, our wisdom, experience, knowledge, care and concern can be shared with others. When we bring one, two or all three of these elements to the service of faith, to the service of others, to the service of God, we are upholding a set of core principles and values of our faith in which we give value to the community – that which is bigger than ourselves – and in that service, we also come to recognize our interconnectedness.

This linking of our intellect, our heart and our resources in the service of our faith and fellow humanity is central to our value systems and traditions as Ismaili Muslims. When we think of the Islamic Ummah as having one mind & heart, we begin to see each other in a different light.

Mawlana Hazar Imam (Aga Khan IV) emphasizes the importance of a unified understanding within the Ismaili community (the Jamat) as it expands across industrialized and diverse parts of the world. He underscores that this unity stems from a shared Shia tradition with an esoteric interpretation of Islam, which emphasizes principles of intellectual engagement, personal pursuit of enlightenment and happiness, and a balance between material and spiritual life. Upholding these principles allows the Jamat to interpret and practice the faith meaningfully, regardless of geographic or cultural differences.