Scholarlink

<p>This commentary responds to Henning et al. (2025), “Mindfulness&#xa0;and&#xa0;Religiosity: Four Propositions to Advance a More Integrative Pedagogical&#xa0;Approach.”&#xa0;Although Henning et al. explicitly acknowledge Islam within&#xa0;their comparative framework, their discussion remains limited and does not capture&#xa0;the breadth of Islamic thought and practice. This commentary argues that Islamic&#xa0;mindfulness constitutes a distinct framework, grounded in the concept of divine&#xa0;oneness (<i>tawḥīd</i>) and cultivated through core Islamic practices, including prayer&#xa0;(<i>ṣalāh</i>), remembrance of God (<i>dhikr</i>), and reflective meditation (<i>tafakkur</i>). It further maintains&#xa0;that mindfulness in Muslim contexts is not a borrowed construct but an intrinsic&#xa0;dimension of Islamic spirituality and religious life. Through four areas of analysis—the position of Islam in contemporary mindfulness discourse, the ethical orientation of&#xa0;Islamic mindfulness, its continuity in daily worship, and a critical response to&#xa0;religious pluralism— the commentary highlights a phenomenological universality of&#xa0;attentional and ethical orientation, while maintaining that the Islamic practice is not&#xa0;designed as a normative universal model. It calls for recognizing Islamic&#xa0;mindfulness as a framework that integrates attentional awareness, spirituality, and&#xa0;ethics in academic research.</p>

错误：搜索内容不能为空，请输入英文关键词
错误：关键词超出字数限制，请精简
高级检索

Islamic Mindfulness: A Response to Mindfulness and Religion

  • 期刊论文

  • 发表日期：

    2026年2月16日

查看全文
  • Aamer Aldbyani

摘要

This commentary responds to Henning et al. (2025), “Mindfulness and Religiosity: Four Propositions to Advance a More Integrative Pedagogical Approach.” Although Henning et al. explicitly acknowledge Islam within their comparative framework, their discussion remains limited and does not capture the breadth of Islamic thought and practice. This commentary argues that Islamic mindfulness constitutes a distinct framework, grounded in the concept of divine oneness (tawḥīd) and cultivated through core Islamic practices, including prayer (ṣalāh), remembrance of God (dhikr), and reflective meditation (tafakkur). It further maintains that mindfulness in Muslim contexts is not a borrowed construct but an intrinsic dimension of Islamic spirituality and religious life. Through four areas of analysis—the position of Islam in contemporary mindfulness discourse, the ethical orientation of Islamic mindfulness, its continuity in daily worship, and a critical response to religious pluralism— the commentary highlights a phenomenological universality of attentional and ethical orientation, while maintaining that the Islamic practice is not designed as a normative universal model. It calls for recognizing Islamic mindfulness as a framework that integrates attentional awareness, spirituality, and ethics in academic research.