Muraqaba

Domain XIII · Contemplative & religious disciplines

What it is

Muraqaba (Arabic, from the root r-q-b, "to watch over") means watchfulness or vigilance. In the tradition's own terms it is the believer's continuous awareness that God watches over them. Scholarly writing ties it to the divine name al-Raqib (the Watcher) and to the hadith of Gabriel's definition…

Format

• Muraqaba is a lifelong religious discipline, not a time-limited therapy. No source sets a number or length of sessions for therapeutic use, and none is given here.

Who practises it, and how they are trained or regulated

• The psychotherapist's role. The therapist does not teach muraqaba as a religious practice. For a Muslim client who wants it, the therapist supports client-led integration of the client's own practice within spiritually integrated psychotherapy. Isgandarova (2019) proposes that muraqaba techniques can be adapted alongside MBSR- and MBCT-type work in Islamic psychotherapy for anxiety, depression and pain. She cautions…

Questions to explore with your client

• What drew you to it, and what are you hoping it will change?
• Is there physical contact? Was it explained beforehand, and do you feel free to say no or stop at any point?
• Does it involve any substance, plant preparation, remedy or supplement? Has your doctor or prescriber been told, especially about any medication you take?
• Does it involve intense or unusual breathing? Have you been told about the medical conditions for which that is not advised?
• Does it involve fasting, a special diet or 'detox'? Have you discussed this with your doctor?
• Who runs it, and what training or registration do they hold?
• What actually happens in a session or meeting, and how often?
• What does it cost, and is there pressure to commit to more?
• How do you feel afterwards, in the hours and days that follow?
• Does it fit with, or clash with, the work we do here?

What practitioners of it watch for

• Clients hiding difficulties out of shame or fear that they are spiritual failures. Working signs: the client reports difficulties early and openly.
• The client or community pressing for more practice to "push through"; guilt about reducing practice. Working signs: sleep, affect and orientation improve.
• Freezing, numbness, intrusions, a sudden shift in the client's God-image towards threat. Working signs: the client stays oriented and can return to the present at will.
• Over-identification (assuming you know the client's Islam), or minimising (treating the practice as a hobby). Working signs: the client corrects your understanding freely and feels respected.
• A teacher who discourages medical care, demands secrecy about harm, or uses their authority coercively (see section 5). Working signs: aligned guidance and a client who feels supported by both.

When to involve someone else

• New or worsening physical symptoms, or advice to stop or change prescribed medication: involve the client's doctor or prescriber.
• Signs of coercion, isolation from family and friends, escalating costs or secrecy: discuss openly and consider safeguarding.
• A crisis or thoughts of suicide: follow your crisis protocol. In the US, call or text 988; in the UK and Ireland, Samaritans on 116 123.

Drawn automatically from the guide's own sections. Stay curious: neither endorse nor dismiss what the client values, and check anything that matters against the full guide and its sources. Not medical advice.