Rābiʿa once made the following munājāt (supplicatory prayer): O my God! You know that my qalb (the heart) desires obedience to You, and that the light of my eye is devoted to service at Your door. If the matter were in my hands, I would not remain apart from Your service for even a moment. Yet, You have left me at the mercy of these merciless servants.
On another occasion, Rābiʿa made this munājāt: O my God! The stars have shone, eyes have fallen asleep, kings have shut their doors, and every lover is alone with their beloved. I too am present before You.
Another munājāt of Rābiʿa was as follows: O my God! This night too has turned and passed; this morning has also dawned. Ah, if only I knew! If You have accepted my night worship, I would rejoice; if You have not accepted it, I would be patient and find solace. By Your might, as long as You give me life and aid me, this will be my way...
Rābiʿa continued her munājāt: ... If You were to drive me away from Your door, I would never depart from there because of the love for You in my qalb.
O my joy, my sought-after, my support,
My companion, my provision, and my desire,
You are the soul of my qalb, You are my hope,
You are my true companion,
Your longing is my provision,
You are the companion of my life,
If it were not for You, I would not find joy in these vast lands,
So grateful am I to You,
How many blessings and favors You have bestowed upon me,
Your blessing is for me,
And the polish of my eye,
Of this rusted qalb,
May I never be separated from You until I die,
My refuge in darkness,
If You are pleased with me,
O sultan of my qalb,
That is my moment of happiness,
Your dua (supplication) is light,
Prayer is a relentless enemy,
Life is an opportunity,
If only you would reflect,
Its duration passes by,
My comfort is in solitude,
Always by my side,
I have seen nothing to equal His love,
His love is my treasure among all beings,
Wherever I look, His beauty,
He is my mihrab,
If I die in ecstasy before He is pleased with me,
Woe to my misfortune,
O healer of my qalb,
Of all my desires,
May my ruh (spirit) find healing,
O my endless joy,
You are the source of my being,
Munājāt, my delight, is from You,
I have erased everything from my qalb except You,
Union with You is what I hope for,
This is my greatest desire,
Rābiʿa made the following munājāt: O my God! If I worship You out of fear of Hell, burn me in Hell; if I worship You in hope of Paradise, do not admit me to Paradise. I worship You only for Your riḍā (contentment with God's decree). Therefore, do not deprive me of witnessing You.
O my God! In this dunya (this world), grant all the good You have decreed for me to Your enemies. In Paradise, grant everything You have decreed for me to Your friends. I turn to You alone and only to You.
In terms of where you place your qalb, munājāt and murāqaba (spiritual vigilance) mean placing your qalb near the Throne and supplicating from there. In preparing your qalb for murāqaba, there are two points of recourse. The first is the contemplation of knowledge together with the gaze of murāqaba. As Allah the Exalted says: "Indeed, He is most knowing of what is within the hearts. Allah knows what is within your hearts. So be conscious of Allah in every ḥāl (spiritual state)." (al-Baqara 2:225, interpolated) After this, to taste (spiritual sweetness) is to contemplate His azama (majesty).
Another maqām (spiritual station) is as follows: It is narrated that Allah the Exalted revealed to Prophet Abraham (Ibrāhīm): O Abraham, do you know why I have taken you as a friend? Abraham replied: I do not know, my God. Thereupon Allah the Exalted said: I have taken you as a friend because you stood much in worship before Me. It is said that Abraham's standing was not with prayer, but with the qalb. (Ādāb, 70)
Abū Yazīd said: I have divorced the dunya with three pronouncements, never to return to it. Then I abandoned it and turned only to my Lord. Seeking His help, I supplicated: O my God! O my Master! I supplicate to You as one who has no one but You. When You saw the sincerity in my dua, mixed with despair, You made the first sign (ishāra) of Your response to this dua that I should completely forget my nafs (the lower self). Even though I turned away from them, You set Your creatures before me.
My qalb pointed to You,
I lost myself within myself,
You remained behind,
You erased my name,
You vanished from before my eyes,
Wherever I turned, always,
When we became heedless of supplicating to our Lord,
Other heedlessnesses overwhelmed us,
The horizon of intimacy dimmed,
Our limits came to mind,
Tears flowed,
My Master had commanded prostration for our error,
And Satan burned,
With a lowness kneaded with longing,
There is no equal or peer there,
It is impossible for any to be His sahib (possessor),
My love attached to existence,
Is together with His very essence,
The intellect only separates Him by forms,
Even if intellects declare Him transcendent,
They shoot arrows of simile at Him with words,
All of these are delusions,
Let the existence of confession spread,
That is why I said it deceives,
Words became the answer,
With their manner, from themselves,
All of these are violations,
His essence remains constant,
It is a contradiction in intellect and iman (faith),
That is why he did not go to extremes,
He refrains from interpreting it,
Its attribute is majesty with Allah,
My interpretations,
Yet he worships his intellect,
This state is not something to be spoken of,
zātiyya (essential relationship), 711