Conceptual Recognition of the Psychological Components of Mindfulness in Nahj al-Balagha; A Response to the Trivialization of Western Mindfulness

Extended Abstract
 
Introduction and Objectives: In recent years, mindfulness has gained a special place as one of the central concepts of health psychology and third-wave therapies. This concept is defined as active and non-judgmental awareness of the present moment and has been found to be effective in reducing stress, promoting resilience, and improving mental health; however, many researchers believe that the dominant approach to mindfulness in Western psychology is secular and individualistic in nature and has distanced itself from its spiritual and ethical roots. Such an approach has downplayed the existential, ethical, and social dimensions of mindfulness and reduced it to a tool for self-regulation. In contrast, the Islamic tradition, and in particular Imam Ali’s Nahj al-Balagha, has rich potential for redefining mindfulness within a spiritual, ethical, and theological framework. This research aimed to identify the psychological components of mindfulness in Nahj al-Balagha and examine its alignment with contemporary scientific literature. It is expected that the results of this research will pave the way for the development of an indigenous framework for designing psychological interventions based on Islamic teachings and integrating modern psychology with religious heritage.
Method: The present study was conducted with a qualitative approach and conceptual analysis method. In the first step, a systematic review of scientific literature in the field of mindfulness was conducted, and five key components were identified, including conscious attention to the present moment, nonjudgmental acceptance, mindful observation, emotional self-awareness, and compassion for oneself and others. These components formed the analytical framework of the study. Then, the text of Nahj al-Balagha (translated by Dashti and Shahidi) was examined using the method of deductive content analysis and the relevant sections were coded. Each phrase in line with the mindfulness components was marked and recorded in comparative tables. To increase internal validity, the analyses were reviewed and revised with the opinions of experts in Islamic psychology and Quranic sciences. This process resulted in conceptual clarity, theoretical coherence, and prevention of personal bias. Finally, the coded data were subjected to interpretive and comparative analysis to reveal the similarities and differences between Alavi teachings and modern psychological literature.
Results: The findings showed that the five components of mindfulness are fully aligned with the teachings of Nahj al-Balagha. In various wisdoms and letters, Imam Ali has emphasized conscious presence in the present moment, hesitation before emotional reactions, impartial observation of internal states, moral self-awareness, and compassion for oneself and others; for example, in Wisdom 279, the importance of taking advantage of the present opportunity is emphasized, which is consistent with mental presence and attention to the present in modern psychology. Also, in Letter 31, Imam Ali refers to emotional self-awareness and setting the self as a criterion for regulating social relationships; in addition, other concepts such as reminder, meditation, piety, and kindness are also focused in the text of Nahj al-Balagha, which enrich the ethical and theological dimensions of mindfulness; dimensions that are less seen in secular approaches. Thus, mindfulness in the Alavi tradition is not merely a psychological technique, but rather an ethical and spiritual behavior that encompasses responsibility, inner growth, and connection with the sacred.
Conclusion: The results of the present study showed that Nahj al-Balagha, in addition to covering the well-known components of mindfulness in modern psychology, adds new theological and ethical dimensions to it; from this perspective, mindfulness in the Islamic tradition is not limited to reducing stress or improving concentration, but is also considered as a way of spiritual and responsible living. This difference provides a valuable opportunity to design indigenous models of mindfulness; models that are both psychologically effective and compatible with the cultural and belief context of Islamic societies. Such an approach can be used in spiritual education, life skills training, and psychological interventions based on Islamic values; however, there are limitations such as the interpretive nature of the conceptual analysis and the use of only one religious text, which highlight the need for complementary research with other texts such as the Quran and Sahifah Sajjadiyah. Overall, this research is a first step towards linking modern psychology and Islamic teachings and can pave the way for the development of theoretical and applied models of Islamic mindfulness.
Conflict of interest: The author declares that there is no conflict of interest in this research.