As necessity is the progenitor of invention and adaptation, mindfulness has become a panacea to our unprecedented distraction, anxiety, and stress. Its benefits are many. Among them are increased levels of awareness, self-regulation, receptivity, tolerance, and calmness where there is avoidance of being judgmental, and a decrease in reactivity and nervousness. The idea of mindfulness as a solution to our stress is found through the Islamic practices of prayer and dhikr (remembrance) that are core to several Arabic terms, namely khooshoo1, muraqabah2, and hudur3.
Modern life stressors have popularized mindfulness exercises among adults, and even school children are taught strategies for self-regulation, as the efficacy of mindfulness has been supported through research. The secular concept of mindfulness has performance benefits of improving concentration, learning, and compassion. Physiological evidence reveals improved connectivity and integration within regions of the brain. Yet, Muslim practitioners of mindfulness have added dimensions of nuance to their practice and have written about their perspectives. Al-Ghazali (c. 1056-1111), the Muslim theologian and philosopher, describes mindfulness as a reflective method “to open a window and let the Divine light in.” Another reference to such depth of consciousness is captured beautifully by al-Twayjiri in Mawsuat Fiqh Al-Qulub (1:785) whereby he states, “The means leading to stillness (al-sakinah) as produced by the servant’s acquisition of muraqabah for his Lord, glorious and exalted is He, to the point that it is as if he can see Him.” These luminaries acquired profound insights and cultivated personal relationships with the Divine through such practices.
For instance, a Turkish study of practitioners of khooshoo found less anxiety and irritability, better emotional control, greater capacity for learning and memory, and enhanced social-emotional awareness. Many would consider these benefits as superpowers, and they can be! Perhaps the most significant power anyone can have, is to modify their physiological and psychological response or self-regulate. Research abounds in support of this as a fact. In prayer, we can translate the cultivation of khooshoo as entering a deeper state of focus and awareness. In our easily distracted minds, having the power of “being in the moment” is like a muscle needing training. Islamic scholars have noted the preference for such a state when in commune with The Almighty.
Then there is the practice of muraqabah which strengthens the bond and belief that all things, seemingly good and challenging, are from a merciful and wise Lord. Taking time to retract from worldly pursuits and toils through muraqabah allows for a balance between the realities of this worldly life and preparation for the Hereafter. This acknowledges human dependence and trust in our reliance on our Creator. It is through this relationship, cultivated with intent, that a Muslim finds comfort and support.
With a consistent habit of prayer, one can repeatedly connect with Allah as one’s sustainer. The body’s own autonomic sustenance of breath and heartbeat without conscious effort is one of many gifts. Having appreciation and realization of this enhances a sense of gratitude. Therefore, when one communes with God, a sense of hudur evolves the relationship. As what we practice grows more robust, as in the habit of devout Muslims praying five times a day, it can offer the ability to regulate and relax the body and mind. When deliberate intention is applied repeatedly, the benefit of hudur (presence of heart) can be manifest.
Khoshoo, muraqabah,and hudur are some of the Islamic mindfulness practices that offer many helpful tools to relieve society from several stressors. If we prioritize meditative actions like awareness, focus, reflection, relaxation, and faith that God gave us, these techniques will ease our burdens and help us connect with Him.
Footnotes:
- Khooshoo refers to depth of focus, tranquility, and concentration.
- Muraqabah is reflective Islamic meditation with awareness of one’s relationship to Allah.
- Hudur relates to having a sense of in-the-moment presence with Allah.
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Susan Labadi trains workshops on positive school climate, teaching strategies, and SEL for Consultants for Islamic School Excellence (CISE) and serves the board of Weekend Islamic Schools Educational Resources (WISER). She is a Dr. Amen brain health licensed trainer, writer, and DEFINE certified character and PQ coach. Susan is an experienced teacher and administrator. With degrees in psychology, sociology, and a Masters in teaching. Learn more at SusanLabadi.com
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