Taqarrub

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Lexicology

The term taqarrub (seeking proximity) is a verbal noun derived from the Arabic root 'ق-ر-ب'. Lexically, qurb (proximity) is the opposite of distance[1]. It denotes closeness[2], whether physical or spiritual[3]. Consequently, scholars apply it to various contexts, including proximity in time, space, lineage, and rank[4]. Linguists note that qurb refers to spatial proximity, qurbah to rank, and qurbā and qarābah to kinship[5]. Some scholars suggest the term initially described spatial relationships between physical entities, later expanding to include non-spatial concepts like time, and eventually encompassing immaterial realities[6]. Lexically, taqarrub means seeking closeness[7].

In Islamic culture, taqarrub signifies seeking proximity to God through specific actions[8]. Individuals who attain divine proximity are termed muqarrab. Since God ultimately draws the servant close, one of the divine names is Muqarrib (The One who brings close)[9].

The concepts of taqarrub and qurb feature prominently across various Islamic sciences, particularly in mysticism (ʿirfān). Mystics define qurb in multiple ways, such as the seeker's complete absorption in the state of union (maqām jamʿ), where they become oblivious to all personal attributes, including the attribute of qurb itself. Other definitions include the removal of all obstacles, obedience to God[10], proximity to God through revelation and observation[11], and severance from everything other than God[12].

In moral philosophy, scholars consider proximity to God the ultimate human goal, evaluating the value of a moral act based on its efficacy in drawing the agent closer to God[13].

In jurisprudence (fiqh), the intention of proximity (qaṣd al-qurbah) is a prerequisite for the validity of acts of worship (ʿibādāt)[14]. Its obligation in worship is established through Quranic verses, traditions, and consensus (ijmāʿ)[15]. However, jurists have proposed interpretations of this intention that extend beyond purely spiritual proximity[16]. One prominent Imami jurist categorized the intention of spiritual proximity as an underlying motive for compliance, arguing that it is not strictly obligatory and cannot be proven mandatory via verses and traditions[17].

Scholars divide qurb into several categories, most notably the proximity of obligatory and supererogatory acts (qurb farāʾiḍ wa nawāfil). Drawing upon a famous prophetic hadith[18], mystics explain that the proximity of obligatory acts occurs when the servant's essence annihilates in God's essence, resulting in the servant becoming the hearing, sight, and hand of God. Conversely, the proximity of supererogatory acts occurs when the servant's attributes annihilate in the divine attributes, meaning God becomes the hearing and sight of the servant. Consequently, some maintain that the proximity of obligatory acts holds a higher rank[19], whilst others consider the proximity of supererogatory acts to be superior[20].

Another classification suggests that proximity is attained through theoretical knowledge, unveiled knowledge (kashf), or action. The action category further divides into performing obligatory acts or supererogatory acts. The highest form of proximity is the unveiled knowledge of monotheism (tawḥīd)[21].

The supreme purpose of creation is for humanity to become divine and attain proximity to God. This does not imply spatial closeness, as God transcends space, but rather the acquisition of divine attributes and distancing oneself from vices. Furthermore, it does not mean God drawing closer to humanity, as God is already infinitely close. The explicit text of the Holy Quran states: ﴾وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ﴿[22]. Instead, the goal is for humanity to approach God by acquiring virtues, adopting noble ethics, and embodying the ethics of Allah. This is achieved through servitude, obedience, sincerity, and piety (taqwā), using those who have reached the divine presence as role models[23].

Because visitation (ziyārah) serves as a connection and renewal of the covenant with God's pure servants, it facilitates the acquisition of worthy attributes and fosters spiritual growth, thereby leading to proximity to God. When a deficient human stands before a perfect human (insān kāmil) during visitation, focusing on that role model, the motivation for perfection draws them towards spiritual proximity to God. Thus, visitation becomes a source of proximity. Seeking proximity to the friends of God (awliyāʾ) is a pathway to proximity to God, as they are the means, the path (ṣirāṭ), the guides, and the beacons of guidance. Familiarity and intimacy with them familiarises the pilgrim (zāʾir) with God. In the pursuit of perfection, seeking and will play crucial roles. Attainment requires desire and the absence of obstacles. If a person does not actively seek proximity (taqarrub), they will not achieve closeness (qurb). Hence, the term اتَقرّب (I seek proximity) appears frequently in visitation supplications, and visiting the shrine of the friend of God is considered a means of approaching God. For example, in the visitation of Ali (AS), the pilgrim recites: "O God! Your servant and pilgrim seeks proximity to You through the visitation of the grave of Your Prophet's brother" «اَللَّهُمَّ عَبْدُكَ وَ زَائِرُكَ مُتَقَرِّبٌ إِلَيْكَ بِزِيَارَةِ قَبْرِ أَخِي رَسُولِكَ»[24]. Similarly, in the visitation of Musa ibn Ja'far (AS), one recites: "Seeking proximity to God Almighty through Your visitation" «مُتَقَرِّباً بِزِيَارَتِكَ إِلَى اَللَّهِ تَعَالَى »[25]. Addressing the infallible Imams (AS) in their visitation, the pilgrim states: "Seeking proximity to Him through you" «مُتَقَرِّبٌ بِكُمْ إِلَيْهِ»[26]. The visitation of the Imam is an instrument for approaching God, and adopting the attributes and ethics of the infallibles (AS) equates to adornment with divine attributes. This proximity to God encompasses the existential perfection of humanity[27].

Abu Sa'id Abu'l-Khayr once asked the eminent polymath Ibn Sina (Avicenna) regarding the privilege of visitation. Ibn Sina responded: "At this time (during the privilege of visitation), minds acquire greater purity, memories manifest with intense concentration, and this facilitates proximity to God"[28]. The pilgrim even "feels" this proximity, desiring its unceasing continuation. Experiencing a manifestation of divine grace, the pilgrim feels an "existential ascension," finding themselves closer to God with a more contrite heart. They engage in intimate supplication with their God-familiar nature. The resolve for repentance and return (inābah) emerges through these very attentions and proximities[29].

References

  1. Muḥaddithī, Jawād, Farhang-i Ziyārat

Footnotes

  1. ↑ Lisān al-ʿArab, vol. 11, p. 82; Maqāyīs al-Lughah, vol. 5, p. 80; Mufradāt, p. 663, 'q-r-b'.
  2. ↑ Tartīb al-ʿAyn, vol. 3, p. 1454; Al-Ṣiḥāḥ, vol. 1, p. 198; Al-Qāmūs al-Muḥīṭ, vol. 1, p. 211, 'q-r-b'.
  3. ↑ Al-Taḥqīq, vol. 9, p. 226, 'q-r-b'.
  4. ↑ Mufradāt, p. 663; Baṣāʾir Dhawī al-Tamyīz, vol. 4, p. 253; Nathr Ṭūbā, pp. 293-294, 'q-r-b'.
  5. ↑ Al-Miṣbāḥ, Fayūmī, p. 495, 'q-r-b'.
  6. ↑ Al-Mīzān, vol. 19, p. 120.
  7. ↑ Al-Qāmūs al-Muḥīṭ, vol. 1, p. 211.
  8. ↑ Al-Ṣiḥāḥ, vol. 1, p. 199; Lisān al-ʿArab, vol. 1, p. 664; Tāj al-ʿArūs, vol. 2, p. 308, 'q-r-b'.
  9. ↑ Al-Maqām al-Asnā, p. 95; Al-Miṣbāḥ, Kafʿamī, p. 358.
  10. ↑ Miṣbāḥ al-Hidāyah, pp. 417-418; Khulāṣat Sharḥ Taʿarruf, pp. 335-336; Farhang-i Iṣṭilāḥāt wa Taʿbīrāt-i ʿIrfānī, p. 637.
  11. ↑ Kashshāf Iṣṭilāḥāt al-Funūn, vol. 2, p. 1313.
  12. ↑ Kashshāf Iṣṭilāḥāt al-Funūn, vol. 2, p. 1313.
  13. ↑ Falsafeh-yi Akhlāq, p. 182.
  14. ↑ Al-Rawḍah al-Bahiyyah, vol. 1, p. 321; Rawḍ al-Jinān, p. 27.
  15. ↑ Madārik al-Aḥkām, vol. 1, p. 186; vol. 3, p. 310; Riyāḍ al-Masāʾil, vol. 1, p. 18; Mustanad al-Shīʿah, vol. 2, p. 45.
  16. ↑ Dhakhīrat al-Maʿād, p. 24; Miftāḥ al-Karāmah, vol. 2, pp. 312-313; Mustanad al-Shīʿah, vol. 2, p. 48.
  17. ↑ Jawāhir al-Kalām, vol. 2, pp. 86-88; vol. 9, p. 157.
  18. ↑ Al-Kāfī, vol. 2, p. 352; Kanz al-Ummāl, vol. 7, p. 770.
  19. ↑ Sharḥ Fuṣūṣ al-Ḥikam, pp. 350-351; Kashshāf Iṣṭilāḥāt al-Funūn, vol. 2, p. 1313; Farhang-i Nūrbakhsh, vol. 6, pp. 242-243.
  20. ↑ Sharḥ Tawḥīd Ṣadūq, vol. 1, p. 29; Kashshāf Iṣṭilāḥāt al-Funūn, vol. 2, p. 1313.
  21. ↑ Risālah-hā-yi Shāh Niʿmatullāh Walī, vol. 2, p. 179.
  22. ↑ Surah Qaf, verse 16. Original Arabic text: وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
  23. ↑ Muḥaddithī, Jawād, Farhang-i Ziyārat, pp. 55-57.
  24. ↑ Maḥajjat al-Bayḍāʾ, vol. 4, p. 78. Original Arabic text: اَللَّهُمَّ عَبْدُكَ وَ زَائِرُكَ مُتَقَرِّبٌ إِلَيْكَ بِزِيَارَةِ قَبْرِ أَخِي رَسُولِكَ
  25. ↑ Mafātīḥ al-Jinān, Ziyārah of Musa ibn Ja'far. Original Arabic text: مُتَقَرِّباً بِزِيَارَتِكَ إِلَى اَللَّهِ تَعَالَى
  26. ↑ Mafātīḥ al-Jinān, Ziyārah Jāmiʿah Kabīrah. Original Arabic text: مُتَقَرِّبٌ بِكُمْ إِلَيْهِ
  27. ↑ Muḥaddithī, Jawād, Farhang-i Ziyārat, pp. 55-57.
  28. ↑ Awwalīn Dānishgāh wa Ākharīn Payāmbar, Shahīd Pāknezhād, vol. 2, p. 37.
  29. ↑ Muḥaddithī, Jawād, Farhang-i Ziyārat, pp. 55-57.

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