====== Attention ======

  * **Attention** is focusing on a thing with pure intention and reasoning.

  * Subtle points are discovered by **attention** and deep [[contemplation|contemplation]].((Ali ibn Muhammed es-Seyyid eş-Şerif Cürcani, //Tarifat: Arapça-Türkçe Terimler Sözlüğü//, tr. Arif Erkan, İstanbul: Bahar Yayınları, 1997, s. 241.))

  * “[[presence|Presence]] means special **attention** to what comes to the heart of the servant. Thus, the servant is in the presence [with his full [[consciousness|consciousness]]] with that thing. In the meantime, it is necessary to remain unaware of everything other than what the **attention** is directed to [abscence]. ([[presence|Presence]] is the opposite of abscence).”((Suad el-Hakim, //İbnü’l Arabî Sözlüğü//, İstanbul: Kabalcı Yayınevi, 2005, p. 305.))

  * “One should not divide the heart or the **attention** of the heart into two, because ‘God has not made for any man two hearts within his body (one to be assigned for [[belief|belief]] in and worship of Him, and the other to [[belief|belief]] in and worship of others).’ (Ahzab, 33:4).”((Zafer Erginli, //Metinlerle Tasavvuf Terimleri Sözlüğü//, İstanbul: Kalem Yayınevi, 2006, p. 60.)) 

  * “...the Qur’an constantly draws our **attention** to the stamp of Divine Oneness within Divine Unity, lest our minds be overwhelmed by Unity and our hearts become heedless of the Pure and Holy Essence.”((Bediüzzaman Said Nursi, //The Words//, New Jersey: The Light, 2013. p. 7.))
 
  * “...a most entrancing design, radiant light, agreeable sweetness, pleasing beauty, and powerful truth have been placed upon the stamp of Divine Oneness to draw our **attention** and hearts to it. Mercy’s vigor and power draw sentient beings’ **attention** to It, and enable them to attain to the seal of Oneness, to concentrate on the One of the Absolute Oneness, and thereby to address Him directly, declaring: You alone do we worship, and from You alone do We seek help (1:5).”((Ibid., p. 10.))
 
  * “Could an absolute, perfect beauty not will to present itself through one who will demonstrate and display it? Could a perfectly beautiful artistry not will to make itself known through one who will draw our **attention** to it?”((Ibid., p. 78.))

  * “God revives this vast earth when it is dead and dry, thereby displaying His Power via resurrecting countless species of creation, each as extraordinary as the promised resurrection of humanity. He shows His all-embracing Knowledge in these creatures’ infinite distinctions and differentiations within their complex intermingling. Also, He turns His servants’ **attention** toward eternal happiness by promising their resurrection in His heavenly decrees, and displays the splendor of His Lordship by causing all His creatures to help and cooperate with each other and directing them within the orbit of His Command and Will.”((Ibid., pp. 95–96.))

  * “The wise Qur’an establishes the Resurrection in seven or eight different ways. It first directs our **attention** to our own origin: “You see how you progressed—from a sperm drop to a blood clot suspended on the womb’s wall, from a suspended blood clot to a formless lump of flesh, and from a formless lump of flesh to a human form through several other stages. How can you, then, deny your second creation? It is just the same as the first, or even easier [for God to accomplish].”((Ibid., p. 127.))

  * “Philosophy conceals the Power’s extraordinary miracles within veils of familiarity and overlooks them in ignorance and indifference. It calls **attention** to aberrations that, outside creation’s order and thus deviated from their perfect true natures, are no longer extraordinary. It offers such things to [[consciousness|conscious]] beings as objects of wise instruction. For example, philosophy considers our creation commonplace, although we are a most comprehensive miracle of Divine Power, and looks at us indifferently. But it is amazed by a three-legged or two-headed person, who is no longer within creation’s perfection, and considers it an object of amazing instruction. It sees the regular sustenance of all infants and young from the Unseen’s treasury, a most subtle and universal miracle of Mercy, as ordinary and draws a veil of ingratitude over it. But when it sees an insect left alone under water and isolated from its fellows, yet feeding upon a green leaf, it tries to make fishermen weep for it because of the favor and grace manifested in it.”((Ibid., pp. 155–156.))

  * “O my soul! God’s Beloved above all, Prophet Muhammad, upon him be peace and blessings, and all your friends are on the other side of the grave. One or two remain here, but they also will go there. So do not fear [[death|death]] or the grave, or avert your **attention** from [[death|death]]. Look at it bravely and listen to what it seeks. Laugh in its face and see what it wants.”((Ibid., p. 184.))

  * “The world is a temporary place of recreation. Study it to learn what you need to know. Ignore its apparent, ugly face, but pay **attention** to its hidden, beautiful face, which looks to the Eternal All-Gracious One. Go for a pleasant and beneficial visit and then come back. When the scenes displaying those fine views and beautiful things disappear, do not cry like a child, and do not be anxious.”((Ibid., p. 224.))

  * “...**attention** is the dowry to be paid to those who behave coquettishly.”((Bediüzzaman Said Nursî, //Muhâkemât//, İstanbul: Şahdamar Yayınları, 2010, s. 61.))

  * “**Attention** is required, for a superficial view confuses many things with one another.”((Ibid., p. 86.))

  * “Even though they appear to have the same meaning and, in fact, suggest certain common feelings and ideas, the [[concept|concepts]] of //nazar// (**attention**)—which means looking (at), taking into consideration, and complimenting—and //tawajjuh// (regard)—used to mean turning to, feeling nearness to, and showing sympathy and regard for—are different in many respects. Those two concepts express different meanings when they refer to the Divine Being and creatures. God Almighty’s **attention** and regard manifest themselves as favoring, sending gifts, and having special mercy on certain things or persons, while when refer to His creation, they are the ability to receive and reflect the Almighty’s special attention and regard.”((M. Fethullah Gülen,//Emerald Hills of the Heart: Key Concepts in the Practice of Sufism//, vol. 3, New Jersey: Tughra Books, 2011, p. 239.))

===== See Also =====

  * [[attention|Attention]]
  * [[comprehension|Comprehension]]
  * [[concept|Concept]]
  * [[presence|Presence]]

===== Further Reading =====

  * [[http://www.scholarpedia.org/article/Attention|Attention (Scholarpedia)]]
  * [[https://en.wikipedia.org/wiki/Attention|Attention (Wikipedia)]]
  * Daniel Goleman, //[[https://www.goodreads.com/book/show/17349126-focus|Focus: The Hidden Driver of Excellence]]//
  * Edward de Bono, //[[https://www.goodreads.com/book/show/4066075-six-frames|Six Frames: For Thinking About Information]]//
  * Mihaly Csikszentmihalyi, //[[https://www.goodreads.com/book/show/66354.Flow|Flow: The Psychology of Optimal Experience]]//
  * Tim Wu, //[[https://www.goodreads.com/book/show/28503628-the-attention-merchants|The Attention Merchants: The Epic Scramble to Get Inside Our Heads]]//
  * Winifred Gallagher, //[[https://www.goodreads.com/book/show/6262510-rapt|Rapt: Attention and the Focused Life]]//
===== Other Languages =====

  * [[https://fr.hizmetpedia.org/doku.php?id=attention|Français]]
  * [[https://nl.hizmetpedia.org/doku.php?id=aandacht|Nederlands]]
  * [[https://tr.hizmetpedia.org/doku.php?id=dikkat|Türkçe]]

===== Footnotes =====