Being Mindful and Getting Focused in a Hyper-Connected World
By Habib Siddiqui
Today we live in a hyper-connected
world where we are continuously distracted by our thoughts and technological
comforts. It is rare for one to have their mind in the present 100% of the time.
In fact, on average we spend 41% of our time with our mind lost in our thoughts – thinking about the
future and the past – but rarely the current moment. Additionally, the social-feed
gadgets we have – from our cell phones and computers to the television(s) we
keep in our living rooms and bedrooms add to distract us from focusing on the
present. Do you know that a single distraction can take more than 21 minutes to
delink its effect from the immediate task at hand? This
continuous bombardment of information or distraction hinders us from being productive and getting
the most out of each moment.
Fruits
of Mindfulness Exercise
Conclusion
How can we be more in control over
our wandering minds and be focused? How can we become more mindful in all
aspects of our lives - spiritual and temporal? That is where the practice
of exercising mindfulness (or in the Islamic context - muraqabah) can help train our
minds to become more disciplined and can thereby enhance our productivity
whether it is with daily worship or other activities.
Mindfulness linguistically means “the
quality or state of being conscious or aware of something,” and more
specifically, “a mental state achieved by focusing one’s awareness on the
present moment.”
According to the American Psychological
Association, numerous peer-reviewed studies show that mindfulness practices
(such as relaxation or meditation) help to reduce stress, boost memory, enhance
focus and concentration, decrease emotional reactivity, and improve personal
relationships. Mindfulness practices also promote empathy and compassion
[Justin Parrott, An Exercise in
Islamic Meditation, Nov. 2017].
In Islam, the five compulsory
daily prayers are meant for taking the time out from busy schedules, thus freeing
the mind from worldliness and all its worries and concerns, thereby putting the
trust in Allah (God) as the Rabb (Lord) that He would take care of his/her
needs and problems. A Muslim in a state of muraqabah knows
that Allah is Aware of him or her, both inwardly and outwardly. It is a
complete state of vigilant self-awareness in one’s relationship with Allah in
heart, mind, and body. The basis of muraqabah is our knowledge
that Allah is always watching us at all time and, as a consequence, we develop
greater attention and care for our own actions, thoughts, feelings, and inner
states of being. As Allah says, “Remember
that God knows what is in your souls, so be mindful of Him.” [Qur’an 2:235]
Imams Ibn Al-Qayyim and
Al-Ghazali both have chapters in their books about the merits and realities
of muraqabah, which is the
realization of the supreme character trait, spiritual excellence (al-ihsan).
As the Prophet (S) defined in the famous hadith of Gabriel,
spiritual excellence “is to worship Allah as if you see Him, for if you do not
see Him, He certainly sees you.” [Bukhari]
The fruit of muraqabah,
aside from the reward of eternal Paradise in the Hereafter, is a state of
tranquil calm (al-sakinah) leading to contentment in this life.
The
Virtue of Silence and Seclusion
A famous proverb says,
“Silence is golden.” Silence (al-samt) is the preferred default
state of being, according to the saying of the Prophet Muhammad (S), “Whoever
believes in Allah and the Last Day, let him speak goodness or remain silent.”
[Bukhari]
Silence has an important effect on our
hearts and character.
Silence is related to muraqabah in
that observing silence in seclusion for a regular period of time
cultivates presence, the mind’s quiet awareness of here and now.
Abu Bakr al-Farisi was asked about the silence of one’s innermost being (samt
al-sirr) and he said, “It is to abandon preoccupation with the past and the
future.” [Al-Risālah Al-Qushayrīyah, 1:247.] Only during silent reflection
or mindfulness exercise can one be present in the moment without
worrying about what is past or future or elsewhere in creation. It is an
opportunity to nourish presence before Allah the same way we are required to be
in ritual prayer. There is definitely an appropriate time to think about the
past or the future—to learn from our mistakes, to plan action, to live daily
life, and to reflect on our fate. However, the point of learning to be present
in silence is to limit our thoughts on the past or future only to what is
necessary and beneficial – otherwise we risk living excessively in a time other
than the now.
In this regard, let us be reminded
by some wise sayings:
The Messenger of Allah (S) advised
Abdullah ibn Abbas (RA), “Young boy, let me teach you a few words and Allah,
the Most Exalted, will bless you if you would live up to them. (1) Constantly
be mindful of Allah, and you will find
Him Omnipresent. (2) Recognize Allah’s
blessings when you are in comfort, and He will provide for you when you face
hardships. (3) If you were to ask for anything, then ask only of Allah. (4) If you needed a helper, seek only the
help of Allah. (5) The divine pen of destiny has already dried up after it has
written the divine decree confirming the divine primordial knowledge of what
will happen. The
world is an abode of affliction and trial, not a place of rest and repose. Hence, even if the entire creation
assembles to give you something that Allah did not allot for you, they cannot
give it to you. (6) Similarly, even if the entire creation assembles to prevent
you from receiving something that Allah has allotted for you they cannot
withhold it from you. (7) Therefore, devote your deeds solely to Allah and
offer them with contentment, full conformity and conviction. (8) Understand
that there are ample benefits if you can exercise patience towards what you
dislike. (9) Victory comes with perseverance in patience. (10) The gateway to
safety and comfort is wide open during adversities. (11) And finally, realize that ample access
to happiness is present even during most difficulties. [Hilyat’ul Awliya Wa Tabaqat’ul Asfiya: Al-Zuhri (R)]
“Where is the room here for joy and
gladness?
To be mindful of God in every
condition is then the key to salvation.”
- Khwajah 'Abdallah Ansari (R) [Intimate
Conversations with God (Munajat), tr. Wheeler M. Thackston, Paulist Press,
NY (1978)]
Seclusion for worship is the close
companion of silence. Seclusion, properly practiced, is ultimately a cure for
bad feelings in the heart, as Ibn al-Qayyim said, “In the heart are disorders
that cannot be remedied but by responding to Allah, in it is a desolate feeling
that cannot be removed but by intimacy with Him in solitude (khalwah).”
[Ibn Qayyim al-Jawziyah, Muḥammad ibn Abi Bakr. Madarij Al-Salikin Bayna Manazil Iyaka Na’budu Wa Iyaka Nasta’in]
Meditation
in Islam
Meditation can be done in many ways and
for many purposes. For some, it is simply a means of calming relaxation and
stress relief, a way of slowing down their thoughts. Others
meditate by intensely contemplating an idea or focusing their attention on God or something else.
Ibn Al-Qayyim has provided one of the best
and most concise explanations of the many meanings of “meditation” in Islam. He
states that an integral part of our preparation for the Hereafter is by
“reflecting (tafakkur), remembering (tadhakkur), examining (nathr),
meditating (ta’amul), contemplating (i’tibar), deliberating (tadabbur),
and pondering (istibsar).” Each of these words
represents different shades of mental activity that can be considered forms of
meditation. There is considerable overlap in meaning among all
of them, but there are subtle differences as well. Ibn Al-Qayyim continues:
It is called
‘reflection’ because in that is the utilization of thought and its procurement
during it. It is called ‘remembrance’ because it is the fetching of knowledge
which must be considered after being distracted or absent from it… It is called
‘meditation’ because it is repeatedly examining again and again until it
becomes evident and uncovered in one’s heart. It is called
‘contemplation’—taking lessons—because one takes a lesson from it to apply
elsewhere… It is called ‘deliberation’ because it is examining the conclusion
of matters, their endings and consequences, and deliberating on them. [Ibn Qayyim al-Jawzīyah, Miftāḥ Dār Al-Sa’ādah,
1:182]
All of these types of Islamic meditation
involve some form of remembering or awareness of Allah, the purpose of which is
to purify the heart of evil feelings and the mind from evil thoughts. Every
human soul is like a mirror that is polished by mindfulness or tarnished by
unmindfulness. A
person cannot think about Allah and the world at the same time; it is one or
the other. Too much unnecessary thought upon the world weakens our overall
mindfulness.
Accordingly, we should make a quiet time
for reflection upon Allah and the Hereafter every day, as a means of increasing
our mindfulness of His presence, gratitude for His many favors, and to prepare
for the life to come.
Reading the Qur’an itself, which has been
named “the Remembrance” (Al-Dhikr), is one of the
most powerful and rewarding forms of meditation. Imam Al-Ghazali recommends for us to engage in four
distinct daily spiritual practices (al-watha’if al-arba’ah):
supplication (dua’), remembrance (dhikr), recitation of the
Qur’an (qira’at), and contemplation (fikr). [al-Ghazzālī, Iḥyā’ ’Ulūm Al-Dīn, 1:337]
Dhikr is certainly
genuine mindfulness, because it is mindfulness of the Divine (Allah), who is
the One, the True Reality. It is through the struggle for abundant and
plentiful dhikr that that heart or qalb gradually
becomes fully involved in dhikr. Allah says: Truly, it is with Allah’s remembrance that hearts find
their tranquillity (13:28)
As to dhikr, Imam Ghazzali advices that the worshiper
should sit in seclusion, empty his/her heart of all concerns, and “not scatter
his thoughts with the recitation of the Qur’an, nor pondering over its
explanation, nor with books of hadith, nor anything else; rather, he/she strives to let no thought enter
his mind besides Allah the Exalted.” The worshiper does so to instill “presence
of the heart” until “his heart is diligent in remembrance.”
Allah said, “We created man—We know what his soul whispers to him.” [Surat Qaf 50:16] Thoughts also originate from an external
source, the whisperings (al-waswasah) of a devil or an angel.
The Prophet (S) recited the verse, “Satan threatens you with the prospect of
poverty and commands you to do foul deeds; God promises you His forgiveness and
abundance.” [Surat al-Baqarah 2:268]
Ali (RA) said, "I have
selected twelve teachings from the Book of Allah, and I remind myself with
these thrice every day. These are: Allah
says, 'O men:
(i) You should never fear either
Satan or any ruler, as long as you live under My dominion.
(ii) You should never worry about
your rizk (provisions) as long as you
find My world full of such provisions. And truly My provisions never end.
(iii) Whenever you are in need, you
will always find Me, because it is I who provide everything, material and
spiritual.
(iv) I have befriended you. So befriend Me.
(v) Do not be unmindful of Me as long as long as you have not crossed the bridge…’”
Justin Parrott suggests the steps below
that one can follow towards ‘Mindfulness Exercise in Islam’.
1. To begin, choose a time of the day when
you can be in a quiet place alone. Some Muslims prefer the time before the dawn
prayer (fajr) or another prayer,
before or after work, at lunch break, or even before bed.
2. Next, choose a posture that you find
comfortable.
3. Now, begin by focusing awareness on your natural
breathing. Progressively relax the muscle tension throughout your body: your
arms, your legs, your core, your jaw. You can close your eyes or simply lower
them. As you start with relaxed breathing, feel for a sense of your state of
heart and mind in this moment. What are you feeling? What are you thinking? Is
your mind racing or calm? Try to settle your mind by bringing awareness to your
natural, relaxed breathing, simply feeling the life and energy Allah gave you
throughout your body. Feel a deep sense of gratitude to Allah for your breath,
your living and being in this moment.
4. As you settle into stillness within your inner
space, begin to perceive the feeling of muraqabah with Allah.
Know and feel that He is watching you, “He is with you wherever you are.” [Sūrat al-Ḥadīd 57:4] He knows everything going on inside you right
now and at all times. Focus on the feeling of muraqabah in
this state of inner silence (samt al-sirr). Try to stop talking to
yourself (hadith al-nafs) or pursuing trains of thought. Silence your
inner dialogue as much as you can and simply focus on being present with Allah
in the moment.
5. When
your mind starts to wander off—and it surely will—you want to bring your
awareness back to the center of your being, and to your presence in this moment
before Allah, by quietly reciting remembrances of Allah. “Two words are beloved
to the Most Merciful, light on the tongue but heavy on the scale: Glory and
praise to Allah (subhan Allahi wa bi hamdih), and
glory to Allah Almighty (subhan Allahi al-‘Athim).”
[Bukhari] And again, “The best remembrance is to declare there is no God but
Allah (la ilhaha illa Allah), and the best
supplication is to declare all praise is due to Allah (al-hamdulillah).”
[Sunan al-Tirmizi] Seeking the forgiveness of Allah (al-istighfar) was one of the Prophet’s
(S) anchors, so nothing could be better. Your anchor could also be just one of
the beautiful names of Allah that elicit remembrance and awareness in your
heart, or you could use all of the above in combination.
6. The best mindfulness exercise session is
the one you completed, period. No matter how long your mind spent in
unmindfulness, every time you brought it back to muraqabah it became stronger and stronger.
Fruits
of Mindfulness Exercise
If you make this simple practice a regular
habit, you will see positive results that accumulate over time. You will notice
that having presence in prayer becomes easier and more natural than before. You
will be able to better relieve stress and attain calming relaxation, better
focus your attention when needed, have an easier time dealing with life’s
difficult moments, and experience more compassion with others. Your anchor
(remembrance or supplication) in the exercise can be used at any time to bring
you back into a state of muraqabah, wherever
you are and whatever you are doing.
One of the most important results of the
practice will be in the way we gain a measure of
control over our thoughts and emotions. As we become more aware of our
feelings, we become more aware of our negative triggers in order to avoid them,
as well as putting a buffer zone between us and our feelings that gives us time
to react in the right manner, such as remembering to seek refuge in Allah when
angry instead of reflexively shouting at others or doing something rash that we
will regret later.
Furthermore, we will inevitably experience
desires and urges to commit sins. But the more mindful we become
of our inner states, the better we will become at disassociating ourselves from
our lower desires and instead acting upon our virtuous, higher desires. The
habit of referring back to our anchor (remembrance or supplication) gives us
just enough breathing room to confidently say “no” to the self’s or the devil’s
evil suggestions.
Conclusion
Mindfulness in Islam (al-muraqabah)
is a conscious state of comprehensive awareness of Allah and our inner states
in relation to Him. In its complete form, it is the highest spiritual state
attainable—the perfect realization of excellence in faith (al-ihsan). Modern science has demonstrated the efficacy of mindfulness
exercises in procuring a number of health and wellness benefits, even in a
non-religious context.
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