In Islamic psychology, the concept of “grounding”—often understood in modern therapy as returning to the present moment to manage anxiety—finds a profound parallel in the practice of Muraqaba (mindful presence) and in the state of Hudur (the presence of the heart).
While modern grounding often focuses on sensory connection to the physical earth, the Islamic framework, particularly as articulated by Imam Al-Ghazali and interpreted by Dr Robert Frager (Sheikh Ragip al-Jerrahi), views grounding as anchoring the soul in the Divine Presence to stabilise the restless ego (nafs).
1. The Core Parallel: Muraqaba vs. Grounding
In modern psychology, grounding techniques (like the 5-4-3-2-1 method) pull a person out of “mental time travel” (worrying about the past or future). In Islamic psychology, this is the goal of Muraqaba.
- Modern Grounding: Anchors the self in the physical environment to stop emotional flooding.
- Islamic “Grounding” (Muraqaba): Anchors the self in Divine Awareness to stop the “veiling” of the heart.1 It is the realisation that “Allah is with me, Allah is watching me, Allah is witness over me.”2
2. Al-Ghazali’s Framework: Stabilising the Heart
Al-Ghazali describes the heart (Qalb) as a battlefield between the higher soul and the lower desires. For Al-Ghazali, being “ungrounded” is equivalent to Ghaflah (heedlessness or spiritual absent-mindedness).
| Concept | Al-Ghazali’s Perspective on “Grounding” |
| Hudur al-Qalb | The “Presence of the Heart.” This is the ultimate state of grounding, in which the heart is fully attentive to its Creator, leaving no room for anxiety. |
| Dhikr | Remembrance. Al-Ghazali views Dhikr as the primary tool for grounding. Just as grounding uses breath, Dhikr uses the repetition of Divine names to steady the racing mind. |
| Tafakkur | Reflection. Grounding oneself by looking at the “signs” (ayat) in nature. This is a sensory-based grounding practice in which observing the world leads to internal stability. |
3. Robert Frager: The “Body-Centred” Grounding
Robert Frager, a pioneer of Transpersonal Psychology and a Sufi Sheikh, bridges the gap between Western somatic (body) work and Islamic spirituality. In his book Heart, Self, and Soul, he highlights:
- The Body as a Temple: Frager argues that we cannot be spiritually present if we are disconnected from our bodies. He uses his background in Aikido and Sufism to show that physical balance (grounding the feet) is a prerequisite for spiritual balance.
- The Breath: Frager emphasises the Sufi practice of “breathing with the Name.” This is a literal parallel to modern “box breathing” or “grounding breath,” but with the added layer of spiritual intention (niyyah).
- Anchoring in the Heart: Frager suggests that while the “head” (intellect) is often the source of ungrounded anxiety, the “heart” is the centre of stability. Grounding, in his view, is the process of moving consciousness from the frantic brain down into the steady heart.
4. Key Parallels: A Summary
If you are looking for a direct link, you can view the relationship as follows:
- Sensory vs. Spiritual: Modern grounding uses the 5 senses to find safety; Islamic psychology uses the spiritual senses (the “eye of the heart”) to find security in God.
- Safety vs. Sakina: In therapy, grounding produces a sense of safety. In the Quranic framework, this is Sakina (divine tranquility) that descends upon the heart during moments of deep presence.
- The Goal: Both aim to stop disassociation. In modern terms, you disassociate from reality; in Islamic terms, you disassociate from your Fitra (natural, God-conscious state).
Insight: For Frager and Al-Ghazali, you are never truly “grounded” until you are connected to the “Ground of Being”—which is the Divine.
About the Author:
Adil Parker is a Counselling Psychologist supporting individuals and families to build calm, resilience, and spiritual wellbeing across the lifespan. His approach is grounded in compassion, evidence-based practice, and an understanding of faith, identity, and lived experience.
Adil works with people across different life stages, offering culturally responsive support that honours emotional, psychological, and spiritual dimensions of wellbeing.
You can view Adil’s profile here: https://cmw.org.au/profile/adilparker/
