What is murāqabah (self-watchfulness)?

"to magnify what اللّٰه has magnified, and to diminish what اللّٰه has diminished." It is said: "Hope motivates towards obedience, fear distances from sins, and muraqabah leads you to the path of realities." It is said: "Muraqabah is the heart's attention to observing the Truth with every thought and step." الجَرِيرِيّ said: "Our matter is based on two principles: to obligate oneself to muraqabah for اللّٰه, and to have knowledge manifest on your outward.""

"The Prophet replied: "It is to worship اللّٰه as if you see Him, for if you do not see Him, He indeed sees you." The definition of muraqabah, or vigilance, is the continuous awareness and certainty of the servant that the Truth, glorified and exalted be He, is observing both his outward and inward states. This persistent knowledge and certainty is muraqabah, which is the fruit of knowing that اللّٰه, glorified be He, is an Observer over him, watching him, hearing his words."

"This level cannot be attained by the servant except with a strong mastery of remembrance and the complete gathering of the heart in it upon اللّٰه, the Mighty and Majestic. The Third Level of Watchfulness: Observing the Eternal Chapter: He said: The third level of watchfulness is observing the eternal by contemplating the essence of precedence, in anticipation of the knowledge of the oneness of اللّٰه."

""When does a shepherd drive his sheep away from dangerous pastures with his staff?" He replied: "When he knows that he is being watched." الجُنَيْد said: "Whoever realizes muraqabah fears missing a moment with his Lord, nothing else." ذُو النُّون said: "The sign of muraqabah is to prefer what اللّٰه has revealed, to magnify what اللّٰه has magnified, and to diminish what اللّٰه has diminished.""

"in the companionship of one whom Allah makes happy, and may the sons of Ka'b rejoice in their abode, a place of watchfulness for the Muslims. It is said that Abu Mabad embraced Islam and migrated to the prophet, peace be upon him. Al-Hafiz Abu Nu'aym narrated from Abd al-Malik ibn Wahab al-Madhaji, who mentioned a similar account and added that Umm Abad also emigrated and embraced Islam, joining the messenger of Allah, peace be upon him. Abu Nu'aym narrated from various sources about Bakr ibn Muhriz al-Kalbi al-Huzayi, from his father, from Haram ibn Hisham, from his father, from his grandfather Hubaysh ibn Khalid, a companion of the messenger of Allah,"

"Muawiyah asked Hassan ibn Ali, May God be pleased with them, about chivalry, valor, and generosity. Hassan replied, Chivalry is a man's preservation of his faith, his watchfulness over himself, his good treatment of his guest, his graceful engagement in disputes, and his advance in adversity. Valor is defending one's neighbor and perseverance in difficult situations. Generosity is giving before being asked, feeding during hardship, compassion for the questioner, and magnanimity. A man once handed Hassan ibn Ali, May God be pleased with them both, a note. Hassan immediately said, Your need is granted."

"remembered in the marketplace and in every condition, except in the bathroom. In this condition it suffices to feel shame, watchfulness, and the blessing bestowed upon one at that moment, which is a great form of remembrance. Remembrance in every situation should be in accordance with what befits it. The appropriate response in this situation is to cover oneself with a garment of shame before Allah and to honour him, acknowledging his blessing and kindness in removing that harmful opponent that, if remained inside, would have led to death."

"It cannot be fully elaborated here, but the hardest part is restraining the heart from the inner whisperings of the soul. This challenge intensifies for those who have dedicated themselves to it by suppressing visible desires, preferring solitude, and engaging in watchfulness, remembrance, and contemplation. When facing such struggles, the heart gets pulled from side to side by whims, and there is truly no remedy for this except to sever all outward and inward ties by fleeing from family, children, wealth, status, companions, and friends."

"He transcended witnessing himself, viewing this as a deficiency, and further approached, saying, "I cannot enumerate Your praises; You are as You have praised Yourself," conveying the obliteration of self-awareness. His words, "I cannot enumerate," describe the dissolution of self and its observation, while "You are as You have praised Yourself" signifies that He alone is the Praiser and the Praised, that all begins from Him and returns to Him, as Allah says, "everything will perish except His Face."

"— your anger with the chain of forbearance, for it is a dog that destroys if it breaks loose. Whoever has a prior portion of felicity is shown the way to the guide before ever he seeks it. When destiny intends a person, it sows in the soil of his heart the seed of divine success, then waters it with the water of longing and dread, then tends it through the stages of watchfulness, and sets over it the sentinel of knowledge — and behold, the crop stands firm upon its stalk. When there rises the star"