10 minute presentation

Breathing exercises have been known to help relaxation. The proposed

intervention uses this as part of a meditation technique based on an Islamic ideology
called Sufism. The term Sufi means wisdom; referring to the ability to understand or
know one self intuitively. Sufism is deeply integrated in culture, language, poetry and
prose, music and all parts of intellectual and spiritual life.
.
To point out; Muslims strong belief in reliance on Allah (God) affects them
relationally, cognitively, behaviourally and emotionally. This strong conviction is one of
the critical stages of spiritual development which is used as a coping mechanism for
facing challenging situations; prayers in stressful situations and coping with stresses of
illnesses. Moreover, studies show that seeking spiritual comfort and God’s guidance in
decision-making is tied to a greater wellbeing.

Unfortunately, in recent times some Muslims have undergone massive stressors from
the aftermath of 9/11 and to the Arab Springs wars in their native countries. Furthermore,
they face bias and negativity on a global scale due to these events. Some of these people
are victims of war who immigrate to Western nations, have mental issues of stress;
PTSD, depression, anxiety due to the circumstances of new environment, different
language and culture. Consequently, there has been a profound need for psychological
services to be extended to generally all Muslims as Western based psychology may not
be fully equipped to offer proper services if they do not have a basic understanding or
concept of Muslims’ life, background and culture. Additionally Muslims, may not be able
to relate to Western concepts of interventions, especially in Eastern countries where the
population is predominantly Muslims, for example Indonesia, Malaysia and UAE.

Additionally according to, PEW Research Centre (2017) reports: Muslims in Europe
are projected to increase even without further migration, by 2040 Muslims will become
the second largest population in The US, globally, by 2035; Muslim babies born will
outnumber Christians and by 2060, there is estimated to be an equal amount of Muslims
to Christians, which makes this group the fastest growing religious group in the world
today. Therefore, with these statistics, one can hardly ignore the fact that the science of
positive psychology will need to begin understanding and recognising Eastern
psychology of Muslim communities as much as they do Buddhist and Hindu culture.

An important key point is Professor Seligman’s study of people who were exposed to
more bad events in life and were prone to depression, schizophrenia and suicide. He
noted that these events made individuals passive and left feeling helpless, so much so
they were oblivious to their success and how it could positively affect their future.
On the contrary, one-tenth of his population were optimistic although facing adversities,
they cognitively responded to each negative event with self-directed motivational
thoughts believing their temporary set back would improve. The author calls this learned
optimism (p.232). A Quranic verse comes to mind : “With every hardship comes ease”.

However, a recent study reports that current interventions for treating depression
among Muslims mention insufficient therapeutic remedies which do not suit Muslim
clients although, it is agreed that religious belief is an important positive factor in mental
health.
Therefore based on these reasons, it is expected that an Islamic based combination of
mindfulness and meditation techniques, may alleviate stress. Mindfulness is deepening
conscious attention to a cause or activity, which triggers awareness and enjoying the
quality of an experience. A significant study shows that meditation, using rhythmic
breathing exercises have positive immunological, biochemical, and physiological
effects on health.
Furthermore, studies reveal that religion and spirituality may act as a shield against
the influence of stressful life events, affecting positive improvement in mental and
physical health in self-perception and emotions, not withstanding improving influence
lifestyle and behaviours. Likewise, religion promotes lower risk behavior and increases
healthy behavior and enhances effective coping skills during stress and illness while
providing larger and stronger social networks, support and integration in society.
 Interestingly, many psychotherapy interventions for Muslims have reported
significantly better results for depression, bereavement and general anxiety disorder after
incorporating prayer and Quranic recitation with observational and clinical studies
associating better mental health with greater religious involvement.
Indeed, a 60-item Psychological Measure of Islamic Religiousness (PMIR) scale, or
Cohen’s Perceived Stress Scale; may be used to establish a scientific based,
multidimensional understanding of Islam, which is needed to help understand Muslim
clients.

There are many forms of Sufi meditation but this proposed method is simplest.
The focus is “ to rid the heart” from negative feelings. This art of zikr (remembrance)
utilises imaginary positions called spiritual centres that facilitate relaxing as
concentration is built to focus on positive emotions by consciously eradicating negative
emotions. It may be likened to “polishing the mirror of the heart”. The simple words
recited are familiar to Muslims.
To explain further: Spiritual centres are located at :
First the Navel,
Second, 5 points at the chest area
And finally, at the tip of the Forehead
First step:
Breathing in while focused on the navel area silently saying “Allah” holding and carrying
the breath through the chest area envisioning it revolving through the spiritual centres.
Then, guiding the breath to the forehead area: stopping and saying “Hu” then releasing
the breath with saying “Allah”.
The entire phrase is “Allah Hu Allah” is repeated as a loop. This slow breathing is done
for 5 minutes.
Second step:
The person feels for his or her own pulse while placing a finger on the wrist area. When
the pulse is felt, the person follows the rhythm of the heartbeat and silently says “Allah”
with each heart beat (following the heart rate). Imagining the heart organ area as the main
spiritual centre. This is done for 5 minutes.
Third step:
Is a vocal exercise; while concentrating on the beginning point, that is the navel, the
person takes a breath and vocalizes the word “La” while imagining bringing it through
the five points in the chest area in a loop before reaching the forehead point and stopping
briefly at the tip of the forehead then joining ;
“ila” at point 1
“ha” at point 2
“illa” at point 3
“Allah” at point 4; while releasing the breath. This verse is repeated twice with one
breath. This is done 50 times per session.
These exercises are done while sitting comfortably with keeping the eyes shut, to help
with concentration. Not only do these exercises help to build a sychronised system of
meditation, it also encourages relaxation and concentration thereupon being mindful of
keeping positive thoughts and emotions; hence the focus on spiritual centres.
The next step of this intervention is to recite a Litany, utilising two most popular
Litanies called “Ratib ul-Attas” and “Ratib Al-Haddad”. As Quranic verses are
incorporated within, benefits are expected as mentioned earlier. The aim is to increase
emotions of security and peace. The environment for the program may be held in a home,
within a building of an Islamic organisation or in an Islamic school in small groups for 3
months, meeting twice a week at designated venues.
An evaluation will be conducted after the first 3 month period. Thereafter,
participants will continue for another set of 3 months, if needed. Eventually, it is hoped
participants will sustain a daily habit of these exercises with the aim of encouraging
independence and greater social commitment.
In summary, Islam is different to other faiths in that it incorporates specific guidelines
into every aspect of daily lives of Muslims in a comprehensive way, for all daily
activities through life and till death. Subsequently, this intervention program directed at
Muslims, offers guidance, help Muslims cope with stress, be reminded of better behavior,
use mechanisms for increasing health and overall well-being. Eventually, Islam views
health in terms of an interwoven sheet of cloth that joins body, mind and soul, so when
these factors within a human are complementary to one another and integrated well, a
person will increase healthy well-being and flourishing.