I wanted to share that I avoid facing myself when I make mistakes, especially the ones I’m ashamed of. I know we’re not perfect but I can sit and dwell on something I said or did to the point of visceral discomfort. As I write this, I realize this must be a wound from childhood. I’ve never thought about it deeply before doing this exercise. I thought I was just striving for excellence, perfection… and a part of me does strive for that but again I’m realizing that it must be more than that and it’s not a good feeling when I think about it.

I recognize that I want to be witnessed. When I read that option it spoke to me. Being witnessed, being seen. I think it’s beautiful. Most of my life I’ve felt a little different and maybe we all do but a part of me didn’t feel I belonged. The funny part is that I’ve always be social, friendly, kind and open to people. My dad would say people were always drawn to me but I don’t know what they were drawn to. I couldn’t see what they saw. I felt no one really truly seen me and it could be because I never allowed that part of me to open. Now don’t get me wrong, I’m genuine in all my interactions.. it’s just I wouldn’t go deep into my feelings, into my heart. Mainly because it seemed like people really didn’t care. Whenever I did tried to open up, people would always deflect back to them and I felt that most people (at least some of the ones I’ve interacted with) really only cared about themselves, what they were feeling and wanted so I became the listening ear. Definitely to be witnessed for me.

I just watched the video by sister Saman Hussain on moving from loneliness to solitude. It was very insightful, I somehow missed watching it earlier on in the week.

Yawmul Arafah was difficult for me this year again. I couldn’t go to a masjid to pray in community, so I prayed alone – with a livestream that felt very dissatisfactory.

The feelings of loneliness have really come to the surface this week, almost eating me up alive as they used to.

Eidul Adha, I was too unwell to go to the Masjid for salaah so early in the morning – it made me realise just how much more people have to be educated on being disability inclusive with respect to their Muslim and Islamic events planning.

So I prayed Eid Salaat at home, alone – with a livestream running.

The loneliness was stronger than any connection I tried to maintain with myself and with Allah swt – I have noted this to be the case for me each year on these holy days, sacred days and it really makes me wonder why that is my experience. I haven’t gotten an answer as yet.

My intention for each phone call I made was solely to wish someone Eid Mubarak and to connect.

I was getting some flashbacks to my childhood when my grandparents were alive and somehow their hearts were open and they were able to bring about a lot of aliveness and cheer into any room. Remembering them on Eid made it easier to be alone.

My question to Allah swt is what do I need to clear or ask or do for the connection to be there with you again? Why am I so disconnected?

Yesterday, I went to college to study for a course I’m taking, and noticed that the two members of staff I spoke to were automatically disconnected and didn’t really want to engage with me, and I reminded myself that it’s their process and it’s their limitation – there’s no point in expecting people without capacity to behave any different or more enlightened if they can’t do this.

The awareness is great that I need people in my life who are doing the inner work and are at the same level – and how oppressive it feels to not have that experience – for two decades.

It feels very heavy. Remembering all the people from the past who just couldn’t stay. The ones who couldn’t connect deeply enough. The ones who are traumatised and probably always will remain so.

So it is very unsettling being in this state of process.

The fact that my parents don’t have the capacity to be in sohba is devastating. My father has begun hiding important things from me again. He doesn’t wish to evolve and heal, and it’s the same for my mother.

A very heavy cross to bear, no matter how many times I surrender all the loneliness to Allah swt, it’s still there – welling up in layers.

I watched a lot of different clips of TV shows and films to numb myself this week, as I saw on screen people being supported and loved by others in community – it’s a way of pretending that has been a survival strategy since childhood.

It worked for me this week alhamdulillah.

Very intense emotional process going on.

I have just finished reading the article on Heartful Connections by Saman Hussain, which is in the folder for things to look at after session 1 – and it really resonated with me.

I felt a deep recognition of the concept of witnessing another, being a Shaahid and to acknowledge the divinity and truth in another. This can be so difficult when there’s a lot of armouring and trauma acting as a blockage to that insight.

I realise that our session helped me to do something very out of character yesterday: it has become a heatwave in London, England and we’re not used to it.

I was walking to my biodynamic psychotherapy appointment and saw a child wearing the coolest sunglasses 🕶️.

In that moment, I was shown in a vision how happy the child would feel to be acknowledged and I was shown how happy I used to be as a child when friendly older people complimented me.

So I said the the child, “Wow, I love your sunglasses!”

The child was still too young to understand what happened – he must have been 3 at the most, yet the unexpected effect was that his mother looked at me and gave me a sweet smile in acknowledgement.

It also gave me practice in connecting with a person I usually would ignore and – honestly – judge, remaining isolated and disconnected.

In times like these, it reminds me that the intention we set can sometimes guide us to different actions and outcomes.

The article was really well written, I’ll have to read it again to have a different perspective.

Thank you for being here. As the session drew to a close, what I was sensing is an expansion in the heart, as though she was happy to be in community again and felt a bit safe to open up. An hour later, I felt deflated as I recognised that this experience is very short lived in this particular container.

My mind began to pick on small details and how it wished things were different to how they had turned out.

With respect to the journalling I did around the questions given around loneliness, I find I now reach out to my phone when sitting with myself becomes too difficult. I reach for music to fill up the discomfort.

In the past, it was easier for me to sit in meditation and silence, in nature and just be. I sometimes felt very connected to Allah swt and to myself in those moments.

It isn\’t the case for me right now, so I\’m choosing to accept this is a different experience for me.

Currently it\’s very difficult to sit with fears, terror, my feelings of hopelessness, rage at the world and how it\’s deteriorating daily. It\’s difficult to sit with all the mistakes that I continue to make daily, and the disappointments I feel, both towards myself, the people in it and even toward my Creator.

When I seek companionship, I want to understood and known intimately by other old and awakening souls, to be comforted and given the positive feedback that things will improve.

I seek others who are also healers, healing. To be witnessed. To not feel alone

I shall probably leave this particular earthly lifetime without a concrete physical legacy to leave behind in this chaotic world – so being in companionship eases some of the visceral pain of this.

When the soul has fragmented into far too many pieces and there\’s a lot of emptiness or alien energy in the bio-electric field, it gets very lonely. I wasn\’t feeling whole for a very long time and constantly sought the relief of this pain and suffering from others.

Alhamdulillah, some deep energy healing occured last year as I was seeking healers to help me access the correct healing from yet another romantic heartbreak.

Suddenly, I felt more whole than I have ever felt and I stopped seeking companionship in a desperate, codependent manner. I also stopped seeing others who are more successful in life as better than me.

I have realised that a lot of times, being in certain groups leads to dangerous acts of self abandonment.

I vow to myself to not self abandon, and to align back with Divine and my soul\’s and life\’s purposes.

This requires real inner healing, to break the cycle of the women in my lineage and culture.

I end this share here, noticing the deep anxiety that comes up from my core at feeling unsafe at expressing myself so authentically.

(And behind this anxiety is the deeper anxiety and realisation that AI tools will scrape the internet and steal all my innermost thoughts on here, lol)

When we’ve been guided in a session to breathe into different parts of the body, I’d always noticed a discomfort when breathing into my back, specifically, but as we are moved into different parts of the body, I couldn’t identify what that discomfort was.

Tonight, I gave space and time to focusing specifically on the discomfort in my back, and it was incredible to simply be with it, as we’ve been taught to. But more so, with what we were equipped with in today’s class. I found I didn’t rush to bring Allah into the discomfort to ‘fix’ it, I first engaged in khayaal and it was incredible the imagery that came up. It was more profound than if I’d tried to ask myself what specifically the pain was and engaged cognitively. I felt deeply exposed as well as equally lovingly held in Allah’s witnessing of this truth that I’d previously been veiled to, and it was only after this witnessing that I felt I could bring Allah in.

JazaakumaAllahu khairan Dr. Rothman and Saman for today’s class. It brought an element I felt I’ve been missing from my own muraqabah sessions.

I am catching up with the session a day later because I missed it yesterday.

I started on my Tazkiyah journey recently and joined this class to continue on..

The concept of Suhba makes a lot of sense and I am looking forward to learning more and using it for my development. Insha-Allah

I’m a single mother of a special needs 9 year old daughter(she has autism). I’m from India.

I just attended the first live session of the course and wanted to share my intention for joining this course in the hopes that if it resonates with anyone maybe we can connect and help each other in Suhba like Dr Rothman shared.

My primary intention for joining this course is to heal from grudges and past resentments that are holding me hostage.  I believe it’s impacting the sincerity of my intentions towards people.

I pray you all are well as we prepare for this. I have found that, for me, making a clear intention is helpful as it communicates to Allah swt, and my various parts such as my nafs, ruh, and the programmes I am letting go of that this is what is to occur.

My intention for being here is to learn that which I still don’t know, or to remember that which I have been made to forget. To heal in community, and to develop a stronger and more potent connection to Allah swt, myself and the unseen help available – which can bring about the shifts and miracles that are needed.

In order to do this, I intend to be very grounded and present, and kind to myself – even when the world and people around me are not in alignment with this intention.

🩷

We’re grateful you’re here.

This space is part of the experience of The Heart Cannot Heal Alone: a place for sincere reflection, companionship, and thoughtful presence throughout the week between our sessions together.

You are welcome to engage in whatever way feels honest and grounded for you. Some may feel ready to share openly, while others may simply witness, reflect, and remain present alongside the group. Both are part of the experience.

As you move through the week, you may notice moments from the session continuing to stay with you: a question, an emotion, a realization, a discomfort, or a moment of clarity. If it feels meaningful, you are invited to bring those reflections here.

We encourage you to engage gently with one another in the spirit of suhba: with sincerity, adab, attentiveness, and care.

You do not need to have the right words. Simply begin where you are.

How does an emotional response serve us, when that emotional response comes from a wound? Are we saying by using the balm it softens the need to externalise our reactions, rather turn that pain over to Allah rather than ourselves or the poor soul that receives it when we externalise the reaction?

This is my first time on this platform.  I have registered for ‘the heart cannot heal alone’ workshop.

I am sharing my Muhasabah Journaling for Session 4 & 5 here.

Your Capacity for Contemplation

I think I’m somewhere in between cognitive reflection and deeper experiential presence, but increasingly moving toward the latter.

In the past, my mindfulness practices were more structured and technique-based. Through trainings like MBCT, Mindful Parenting, and Mindful Self-Compassion, I learned how to observe thoughts, regulate emotions, and stay present. These were very helpful, especially in building awareness and stability.

At the same time, my journey with my mursyid and spiritual guidance introduced a different layer – more about the ruh, the heart, and a deeper kind of presence that goes beyond just observing. It brought me to reflect on sidq – being truthful with myself, with Allah, and with others – and to remain aware of what resides in my heart.

Recently, after about four weeks with The Shifaa Method – Level 1, I notice something shifting. It feels more aligned with my fitrah. There is less effort to “do” and more ease in just “being.” I feel more grounded, settled, and safe. It has become easier to let go, to surrender, and to trust – allowing Allah to take care of what unfolds.

Even in my body, I notice changes. When I close my eyes and allow myself to just be with the breath, my chest naturally expands. My posture shifts on its own – I can’t seem to keep my head lowered; it gently rises and opens. It feels less controlled, more like I am being guided into a state rather than creating it.

I am also more aware of my internal experiences. I can catch thoughts more gently now, and instead of analysing them, I find myself inviting them back into my heart—just sitting with whatever arises, whether it is an emotion, a sensation, or even the heaviness in my body.

The dhikr of “Allah, Allah, Allah…” comes more naturally too. When I sit with it, I begin to feel and even hear my heartbeat – and it brings me into a deeper state of presence.

At the same time, I am also aware of my limitations. There are periods, particularly before my menses, where I find it more difficult to maintain calmness. I notice myself falling into patterns of irritability or anger, and in those moments, I do not fully feel like myself. I am aware of this pattern, and I try to remind myself, and even those close to me – to gently help bring me back when I lose that grounding.

I also appreciated Session 5 last week, especially the reminder that our cycle does not create our problems, but rather changes the volume at which they are experienced. The luteal phase… oh, the luteal phase. That framing felt both compassionate and grounding for me.

At times, this still leads me to question whether my practices: my meditation, khulwah, jihād al-nafs, and tazkiyatun nafs – are truly taking effect, as I find myself returning to similar emotional patterns, even though I can also recognize that there has been significant growth compared to my younger self. Perhaps what makes it painful is the guilt and shame that arise when these states affect my relationships at home, especially my adolescents, who sometimes have to experience my raised voice or emotional intensity.

Yet, I am beginning to understand this not simply as failure, but as part of the ongoing process of awareness and return. Perhaps what is developing is not the absence of these states, but a greater ability to recognise them, soften within them, and return more consciously.

I think what may support a gradual deepening for me is continuing this balance:
• allowing structured practices when needed
• trusting this unfolding experiential presence
• and staying connected to intention (niyyah) and remembrance (dhikr) in daily life

The State of My Heart in Practice

I’m becoming more aware that the state of my heart really shapes what happens in therapy.

Previously, I might have relied more on techniques – guiding, structuring, helping clients regulate. But now, I notice that when I am more grounded and present internally, something shifts in the space itself.

When I am settled, when I feel connected and aligned, I find that:
• I listen differently
• I respond with more ease
• and there is less urgency to “fix”

It becomes easier to sit with clients at a deeper level – not just their thoughts or behaviours, but their inner states,…

Read more

I have just joined the community after enrolling onto the online program the Heart Cannot Heal Alone.

I wanted to share that my individual spiritual awakening and healing journey has been very difficult and humbling. I want to shift into a much better life and frequency, and still struggle with the basics.

I pray Allah swt will have a lot more compassion on me and others who are also struggling as I am with the basics, Ameen.  We are in desperate need of miracles and the removal of blockages now.

Thank you.

As a coach, I’m clear on not working with clients who present with mental health challenges, and instead signpost them to a mental health professional.

Thinking about the Shifaa Method, working with the nafs, aql, and qalb, I’m assuming we’d still only work within the parameters of our background remit?

As with the case study write-up, the hope is to help you explore your current understanding, help us better understand where you are, and help us continue building on these foundations over the coming weeks.

https://chat.whatsapp.com/E5J3LlJky5pEqNRFQWEnob?mode=gi_t

My name is Fatma and I am joining from the Netherlands where I work as a psychiatrist. During my residency I wondered how the field that ignores the ruh can comprehensively understand and truly bring relief to a human. Elhamdulillah, through a beautiful wasila, I came across this developing field of IP. Currently, I’m exploring it from various perspectives. I don’t know my exact path yet, but I am curious to see what unfolds and blooms. I would love to be part of this silsila of ilm.

Personally, I am also interested in the hal/presence. I was intrigued to discover how Dr Rothman made it such a distinct focus in his training. The same applies to the psychosomatic aspect, which is not a luxury, especially for our communities.

After level I I’ll jump straight into level II in Marrakech inshaAllah. I hope to meet more of you there in person.

May Allah put barakah in this gathering, accept it from us and use us to spread His shifa and hikmah.

Selam and dua from NL!

“Consider the Arabic word for relationship, ʿalāqa (عِلَاقَة). The triliteral root is ʿa-l-q (ع-ل-ق) which has a primary meaning of to cling, to stick, to bear weight, to be suspended from. In Arabic, to be in relation with someone is to have them weigh upon your interior, alter your state. The Arabic word for relationship carries inside it a theory of what relationship does: it hangs to you. It has mass. The conceptual meaning even mirrors the idea of attachment. English, on the other hand, permits relation without gravity. In English, I can speak of my relationship to a colleague, to a city, to a phase of my life, with the same flattened neutrality, as if all connection were the same kind of connection. Arabic does not extend this courtesy. Its grammar insists that to be related is to be weighted, attached, suspended, or altered. Whoever and whatever you are in relation to, you are also, in some sense, carrying.

“Or consider what the Arabic language does with ‘heart’. The word for heart is qalb (قلب), from the root q-l-b (ق-ل-ب), meaning to turn, to flip, to reverse. The heart in Arabic is not a pump or a seat of feeling in the way English tends to imagine it, it is the part of you that turns. It is defined by its movement, its variability, by its capacity to be overturned. It is something essentially kinetic. It’s really quite intuitive. Certainty can often turn to doubt, love can turn to aversion, clarity can turn to confusion. The same root gives you inqilāb (انقلاب), an overturn or revolution. It allows for a conception of the self that is dynamic rather than static.”

https://open.substack.com/pub/themazaj/p/now-say-it-in-arabic?utm_source=share&utm_medium=android&r=35cmn

I’ve been deeply reflecting on the example of Prophet (PBUH) commenting on someone moving a lot in prayer, and the idea that inner stillness is reflected in outer stillness from Dr. Najah’s second video (week 2 homework). I can appreciate the broader principle that sincerity may shape how we show up physically, and that stillness can support sincerity. At the same time, I struggle with using stillness itself as a marker of sincerity.

For many neurodivergent people, and for people living with trauma, anxiety, pain, or other conditions, remaining outwardly still may not be accessible. When stillness is presented too generally as sincerity, it can easily become harmful or alienating- especially when applied without context. That is where I get cautious.

What makes me pause is that the Prophet (PBUH) was also deeply attentive to accommodations and human capacity. Just as standing in prayer would not be treated as a measure of sincerity for someone with a physical disability, I can’t imagine outward stillness being a measure of the sincerity of the heart for someone with a mental disability. Without that nuance, the example risks becoming shaming rather than spiritually helpful.

Thoughts?

My goals are to hopefully learn an integrated way of practicing which allows me to go beyond the medical model. I\’ve not undertaken formal psychotherapy accreditation thus far, partly because the models I\’ve practiced so far completely neglect the spiritual dimension. I found this limiting, especially with clients struggling with grief or chronic illness.

I am quickly learning how significantly this course might change me personally as well as my professional practice. Keen to learn from you all!

I am Mohamed father to 4 awesome children based in sheffield, england. I have a career in corprate life transitioning into becoming a relationship coach focussing on supporting muslim fathers to be present and engaged. Im excited about how i can take the learnings and involvement in the coursenforward in all realms of my life. Bismillah!

I get great joy and insight from spending time in nature and pursuing opportunities and training to use nature as a healing modality.

Inshallah i support and be support3d. Looking forward to connecting with you.

My name is Arooba – I am a registered Social Worker and Psychotherapist based in Toronto, Canada. I have been practicing psychotherapy for the past seven years. My first therapy role was as a Child and Family Therapist. I am deeply grateful for that experience because it shaped me into the therapist I am today, however it was also incredibly challenging. I often became the go-to therapist for Muslim and South Asian families. At the time, my connection to Islam felt complex and still unfolding, I made that very clear to my managers, however, due to the lack of resources… I was often the only option. Prior to 2022, there were very few Muslim therapists in Toronto despite the size of the Muslim population.

I realized that if I wanted to support these families ethically, I needed to better understand the biases and tensions shaped by my lived experiences, while also finding language that could truly honour the resilience of the families I had the privilege of serving. My search for external resources eventually brought me to Dr. Malik Badri’s The Dilemma of Muslim Psychologists, and from there I began independently studying concepts within Islamic Psychology. Many of these ideas felt accessible to me because my educational background was rooted in decolonial and anti-oppressive frameworks.

This process brought me closer to Islam. However, over the past three years, I have been navigating a new challenge: how to work within the ethical and regulatory frameworks of social work and psychotherapy while remaining aligned with the Islamic values I want to embody and stay committed to.

I still find myself grappling with the exploitative foundations of fields that historically played major roles in harms such as residential schools and the displacement of entire communities. The impacts of this history are not only relevant today, but in many ways continue to persist. I acknowledge that there have been important breakthroughs, including programs that use decolonized frameworks and clinical trainings that are beginning to acknowledge these histories. Even with these shifts, I often find myself reflecting on the letters I place beside my name and the role I am playing within these systems.

Through this training, I am hoping to find greater clarity around how to practice in a way that feels ethically clear, spiritually grounded,  and to better understand if it is possible to offer healing that is truly aligned with my fitrah.

I am genuinely looking forward to learning from all of you and being in a space where these conversations can be held with care and structure. If there are ways I can be of support to any of you during this time, please do not hesitate to reach out!
🙂

A late introduction from me – my name is Sarah Hakim and I’m a licensed clinical psychologist based in Norway. I have a particular interest in psychoanalysis, as well as the humanistic/existential perspectives. I also like leaning on more experiential methods like EFT and ACT.

I’m working at a hospital’s outpatient clinic with a wide variety of mental health issues. As an arabic-speaking psychologist I usually have over 20% of my patient population being Muslim.

I am also leading the Norwegian Professional Network for Muslim Psychologists and co-initiated Psychologists Against Genocide in Norway.

Through this training I’m hoping to zoom out of the lizard’s hole and strengthen my connection to a rich body of knowledge that is aligned with another epistemological foundation than the one Western Psychology is built upon. I see this as an opportunity to connect with like-minded colleagues and learn from each other beyond the duration of this course (feel free to add me on linkedin: Sarah Hakim | LinkedIn). I also hope this can strengthen my work supporting our community’s mental health in a way that does not feed into oppressive and capitalist structures, and further develop the professional community of Muslim psychologists in Norway.

The course and conversations have been very fruitful so far alhamdulillah. I am deeply grateful for this opportunity and all the hard work that has been put within this field.

During our most recent session, someone asked in the chat about the implications of having a “bottom-up” approach to Islamic Psychology. For those interested, in this very brief 5-min video, Dr. Abdallah talks about the implications of adopting this in the modern context and elaborates on Dr. Malik Badri’s analogy to repainting a house versus building from the bottom up: https://www.futurelearn.com/info/courses/understanding-mental-health-in-muslim-communities/0/steps/307159

I completed the Diploma in Islamic Psychology at Cambridge Muslim College in 2023, TIIP Levels 1 & 2 with Khalil Center in 2024, and the Shifaa Method Level 3 Certification through Dar Al Shifaa early this year.

I look forward to meeting you all virtually and gaining a better understanding of your learning and practice goals, inshallah! I am hoping to deepen my ability to support trainees like you all and to attune and respond the embodied, emergent, and relational dimensions of healing while applying the Shifaa Method. Inshallah I am at your service and also look forward to learning alongside you on this important journey.

I’m Jamilah Hanum, and I am an Academic and Clinical Psychologist. I’m joining from Malaysia, where I work in teaching, clinical practice, and research, with a focus on anxiety and emotional wellbeing.

Over the years, I’ve found myself increasingly drawn to approaches that support not just symptom relief, but deeper self-understanding and inner alignment. In my current work, I use Cognitive Behaviour Therapy alongside more integrative, psycho-spiritual approaches, particularly in supporting individuals seeking both psychological and spiritual grounding.

Through this training, I hope to refine this integration in a more structured and grounded way, so that I can enhance the depth of my clinical work and better support those I serve, as well as strengthen how I teach and guide future practitioners.

My name is Saroop, I’m a psychiatrist working in Birmingham, UK, and alongside my medical training have some experience delivering CBT, CFT, and psychodynamic therapy to clients.

As for goals – I hope to find a holistic approach I can incorporate into my practice. I have hesitated previously to committing to formal psychotherapy training as I find the models I’ve practiced completely lack the spiritual dimension which I feel very limiting, especially with clients struggling with grief or chronic illness. Moreover, these models sometimes introduce problematic concepts (i.e. Freudian).

Really keen to learn from everyone else here – a wealth of psychological and other lived experiences from the few people I’ve met in breakout rooms so far.

This is Deena Orieby. I am a counseling Psychologist with a masters degree from the American University in Cairo, Egypt.

Alhamdulilah the all knowing I have been trained in different schools of therapy (EFT, IFS, Psychodrama, DBT, CBT, Humanistic).

Much grateful to this long journey  but I always felt something missing till I came across the books of Dr. Malik Badry and the Islamic Model of the self of Dr. Rothman and it brought light, balance and sakeenah to me personally before me as a therapist.

Clients in Egypt are thirsty to heal through a model that’s is grounded in their Deen and respects their values, so I ask Allah to make me the reason for bringing the Light of Islamic Psychology to those in need as its sadly restricted to even mention God at Mental health centers.

I was drawn to this course because I want to get closer to Allah swt and to have a daily heart-centered practice. I’m open to how my learnings will influence my 1-1 work or my teaching iA. I missed the first class due to travel but look forward to meeting you all. Wasalaams

Welcome to your Shifaa Method Level 1 community space.

This space is here to support your learning, reflection, and integration throughout the training. You’re invited to engage thoughtfully, share observations from your practice, and contribute to a grounded and respectful learning environment.

To begin, please introduce yourself by sharing:

• Your name and professional background
• Where you’re joining from
• Your current area of practice or interest
• What you’re hoping to deepen or refine through this training

You’re welcome to keep your introduction concise and focused.

We ask that all interactions here reflect adab, professionalism, and confidentiality, as this is a shared space of trust.

Looking forward to learning alongside you all, insha’Allah.

This meditation turns us gently toward remembrance not only with the tongue, but within the heart itself.

Remembering in the Heart invites dhikr to become something lived, not only recited.

You may wish to listen when you feel distant, busy, or when remembrance feels dry. Let it be a quiet returning.

If you wish, you’re welcome to reflect:

• What helps remembrance feel alive for you?
• What does returning feel like in the heart?
  

Listen here: [Ramadan Presence: Remembering in the Heart]

May remembrance become something felt.

– Dar al-Shifaa

As Ramadan draws closer to its closing, this practice invites a quiet release.

From Control to Trust supports letting go of managing and resting inwardly in support.

If you feel drawn, you’re welcome to reflect:

• Where do you notice control showing up in the heart or body?
• What helps you soften into trust, even briefly?
  

Listen here: [Ramadan Presence: From Control to Trust]

May you find ease in trust.

– Dar al-Shifaa

This deepening practice is offered in the spirit of the last nights of Ramadan.

It is not about doing more, but about making room.

Room for stillness, receptivity, and what Allah may wish to place in the heart.

If you wish, you’re welcome to reflect:

• What does “making room” feel like for you?
• Is there something you are being invited to receive?
• What helps you approach the sacred slowly?

Listen here: [Ramadan Presence: Laylat al-Qadr – Stillness & Receptivity]

May you be met with what is unseen and generous.

– Dar al-Shifaa

This practice invites us into simple companionship with what is present.

Being With What Is is not about solving, interpreting, or moving away, only about allowing inner states without resistance.

If you feel drawn, you’re welcome to share:

• What was it like to allow what is present?
• Did anything shift when you stopped resisting?
  

Listen here: [Ramadan Presence: Being With What Is]

May you find gentleness in staying.

– Dar al-Shifaa

This meditation offers a subtle but powerful shift.

Witnessing Without Fixing invites awareness without correction, presence without problem-solving.

If something is moving emotionally and the instinct is to change it, this practice offers another way: to stay.

If you wish, you’re welcome to reflect:

• What did you notice when you stopped trying to fix?
• Was anything eased simply by being witnessed?

Listen here: [Ramadan Presence: Witnessing Without Fixing]

May you be met with steadiness in witnessing.

– Dar al-Shifaa