The Sufi Conversation - Body, Mind & Soul

The Sufi Conversation - Body, Mind & Soul Islamic Psychology , Spirituality help center

وَإِذْ قَالَ رَبُّكَ لِلْمَلَـٰٓئِكَةِ إِنِّى جَاعِلٌۭ فِى ٱلْأَرْضِ خَلِيفَةًۭ ۖ قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِ...
17/06/2026

وَإِذْ قَالَ رَبُّكَ لِلْمَلَـٰٓئِكَةِ إِنِّى جَاعِلٌۭ فِى ٱلْأَرْضِ خَلِيفَةًۭ ۖ قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ
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Remember˺ when your Lord said to the angels, “I am going to place a successive ˹human˺ authority on earth.” They asked ˹Allah˺, “Will You place in it someone who will spread corruption there and shed blood while we glorify Your praises and proclaim Your holiness?” Allah responded, “I know what you do not know
~ Qur'an 2:30

ᴍᴏʜɪʏᴜᴅᴅɪɴ ɪʙɴ ᴀʀᴀʙɪ(ʀᴀ) ᴏɴ ᴛʏᴘᴇꜱ ᴏꜰ ʟᴇᴀᴅᴇʀꜱ𝘛𝘩𝘦𝘳𝘦 𝘢𝘳𝘦 𝘧𝘰𝘶𝘳 𝘬𝘪𝘯𝘥𝘴 𝘰𝘧 𝘭𝘦𝘢𝘥𝘦𝘳𝘴:1. 𝘈 𝘬𝘪𝘯𝘨 𝘸𝘩𝘰 𝘪𝘴 𝘨𝘦𝘯𝘦𝘳𝘰𝘶𝘴 , 𝘣𝘰𝘵𝘩 𝘵𝘰 𝘩𝘪𝘮𝘴𝘦𝘭𝘧 ...
16/06/2026

ᴍᴏʜɪʏᴜᴅᴅɪɴ ɪʙɴ ᴀʀᴀʙɪ(ʀᴀ) ᴏɴ ᴛʏᴘᴇꜱ ᴏꜰ ʟᴇᴀᴅᴇʀꜱ

𝘛𝘩𝘦𝘳𝘦 𝘢𝘳𝘦 𝘧𝘰𝘶𝘳 𝘬𝘪𝘯𝘥𝘴 𝘰𝘧 𝘭𝘦𝘢𝘥𝘦𝘳𝘴:
1. 𝘈 𝘬𝘪𝘯𝘨 𝘸𝘩𝘰 𝘪𝘴 𝘨𝘦𝘯𝘦𝘳𝘰𝘶𝘴 , 𝘣𝘰𝘵𝘩 𝘵𝘰 𝘩𝘪𝘮𝘴𝘦𝘭𝘧 𝘢𝘯𝘥 𝘩𝘪𝘴 𝘱𝘦𝘰𝘱𝘭𝘦.
2. 𝘈 𝘬𝘪𝘯𝘨 𝘸𝘩𝘰 𝘥𝘦𝘱𝘳𝘦𝘤𝘪𝘢𝘵𝘦𝘴 𝘩𝘪𝘮𝘴𝘦𝘭𝘧 𝘢𝘯𝘥 𝘴𝘦𝘦𝘴 𝘩𝘪𝘴 𝘱𝘦𝘰𝘱𝘭𝘦 𝘢𝘴 𝘭𝘰𝘸𝘭𝘺 𝘢𝘭𝘴𝘰.
3. 𝘈 𝘬𝘪𝘯𝘨 𝘸𝘩𝘰 𝘪𝘴 𝘱𝘳𝘰𝘶𝘥 𝘰𝘧 𝘩𝘪𝘮𝘴𝘦𝘭𝘧 𝘢𝘯𝘥 𝘨𝘦𝘯𝘦𝘳𝘰𝘶𝘴 𝘵𝘰 𝘩𝘪𝘮𝘴𝘦𝘭𝘧 𝘣𝘶𝘵 𝘸𝘩𝘰 𝘴𝘦𝘦𝘴 𝘩𝘪𝘴 𝘱𝘦𝘰𝘱𝘭𝘦 𝘢𝘴 𝘶𝘯𝘸𝘰𝘳𝘵𝘩𝘺.
4. 𝘈 𝘬𝘪𝘯𝘨 𝘸𝘩𝘰 𝘪𝘴 𝘩𝘶𝘮𝘣𝘭𝘦, 𝘣𝘶𝘵 𝘸𝘩𝘰 𝘪𝘴 𝘨𝘦𝘯𝘦𝘳𝘰𝘶𝘴 𝘢𝘯𝘥 𝘵𝘰𝘭𝘦𝘳𝘢𝘯𝘵 𝘸𝘪𝘵𝘩 𝘩𝘪𝘴 𝘱𝘦𝘰𝘱𝘭𝘦.

𝘐𝘧 𝘺𝘰𝘶 𝘩𝘢𝘷𝘦 𝘋𝘪𝘷𝘪𝘯𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘢𝘯𝘥 𝘩𝘢𝘷𝘦 𝘣𝘦𝘦𝘯 𝘢 𝘤𝘩𝘢𝘯𝘯𝘦𝘭 𝘰𝘧 𝘨𝘰𝘰𝘥 𝘥𝘦𝘦𝘥𝘴 𝘢𝘯𝘥 𝘢𝘤𝘵𝘪𝘰𝘯𝘴,𝘵𝘩𝘦𝘯 𝘺𝘰𝘶 𝘮𝘶𝘴𝘵 𝘣𝘦 𝘨𝘦𝘯𝘦𝘳𝘰𝘶𝘴 𝘵𝘰 𝘣𝘰𝘵𝘩 𝘺𝘰𝘶𝘳𝘴𝘦𝘭𝘧 𝘢𝘯𝘥 𝘵𝘰 𝘺𝘰𝘶𝘳 𝘱𝘦𝘰𝘱𝘭𝘦.𝘐𝘧 𝘺𝘰𝘶 𝘩𝘢𝘷𝘦 𝘯𝘰𝘯𝘦 𝘰𝘧 𝘵𝘩𝘪𝘴,𝘪𝘯𝘥𝘦𝘦𝘥 𝘵𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰 𝘨𝘰𝘰𝘥 𝘪𝘯 𝘺𝘰𝘶 , 𝘯𝘰𝘵 𝘤𝘢𝘯 𝘢𝘯𝘺 𝘨𝘰𝘰𝘥 𝘤𝘰𝘮𝘦 𝘧𝘳𝘰𝘮 𝘺𝘰𝘶𝘳 𝘱𝘦𝘰𝘱𝘭𝘦.𝘐𝘧 𝘺𝘰𝘶 𝘬𝘯𝘰𝘸 𝘣𝘶𝘵 𝘥𝘰 𝘯𝘰𝘵 𝘢𝘤𝘵 𝘶𝘱𝘰𝘯 𝘺𝘰𝘶𝘳 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 , 𝘵𝘩𝘦𝘯 𝘺𝘰𝘶 𝘢𝘳𝘦 𝘧𝘶𝘭𝘭 𝘰𝘧 𝘺𝘰𝘶𝘳𝘴𝘦𝘭𝘧 𝘢𝘯𝘥 𝘺𝘰𝘶𝘳 𝘱𝘦𝘰𝘱𝘭𝘦 𝘸𝘪𝘭 𝘣𝘦 𝘭𝘦𝘧𝘵 𝘥𝘦𝘴𝘵𝘪𝘵𝘶𝘵𝘦.𝘐𝘧 𝘺𝘰𝘶 𝘩𝘢𝘷𝘦 𝘵𝘩𝘦 𝘨𝘰𝘰𝘥 𝘸𝘪𝘭𝘭 𝘣𝘶𝘵 𝘯𝘰𝘵 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦, 𝘢𝘯𝘥 𝘴𝘱𝘦𝘯𝘥 𝘺𝘰𝘶𝘳𝘴𝘦𝘭𝘧 𝘶𝘯𝘴𝘦𝘭𝘧𝘪𝘴𝘩𝘭𝘺 𝘧𝘰𝘳 𝘰𝘵𝘩𝘦𝘳𝘴,𝘵𝘩𝘦𝘯 𝘺𝘰𝘶 𝘸𝘪𝘭𝘭 𝘣𝘦 𝘭𝘦𝘧𝘵 𝘩𝘶𝘮𝘣𝘭𝘦 𝘸𝘩𝘪𝘭𝘦 𝘺𝘰𝘶𝘳 𝘱𝘦𝘰𝘱𝘭𝘦 𝘱𝘳𝘰𝘴𝘱𝘦𝘳.

𝘈𝘭𝘭 𝘵𝘩𝘦 𝘲𝘶𝘢𝘭𝘪𝘵𝘪𝘦𝘴 𝘮𝘦𝘯𝘵𝘪𝘰𝘯𝘦𝘥 𝘪𝘯 𝘵𝘩𝘦 𝘧𝘰𝘶𝘳 𝘬𝘪𝘯𝘨𝘴 𝘢𝘳𝘦 𝘧𝘢𝘤𝘵𝘴,𝘢𝘯𝘥 𝘸𝘩𝘢𝘵 𝘪𝘴 𝘳𝘪𝘨𝘩𝘵 𝘥𝘦𝘱𝘦𝘯𝘥𝘴 𝘰𝘯 𝘸𝘩𝘢𝘵 𝘪𝘴 𝘯𝘦𝘦𝘥𝘦𝘥.𝘐𝘧 𝘴𝘱𝘪𝘳𝘪𝘵𝘶𝘢𝘭 𝘴𝘶𝘴𝘵𝘦𝘯𝘢𝘯𝘤𝘦 𝘪𝘴 𝘸𝘩𝘢𝘵 𝘪𝘴 𝘯𝘦𝘦𝘥𝘦𝘥,𝘪𝘵𝘴 𝘧𝘰𝘰𝘥 𝘪𝘴 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘢𝘯𝘥 𝘪𝘯𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯.𝘐𝘧 𝘴𝘰𝘮𝘦𝘵𝘩𝘪𝘯𝘨 𝘪𝘴 𝘯𝘦𝘦𝘥𝘦𝘥 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘨𝘳𝘰𝘸𝘵𝘩 𝘰𝘧 𝘱𝘩𝘺𝘴𝘪𝘤𝘢𝘭 𝘴𝘦𝘭𝘧, 𝘪𝘵 𝘮𝘶𝘴𝘵 𝘣𝘦 𝘧𝘦𝘥 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘴𝘦𝘯𝘴𝘦𝘴,𝘢𝘯𝘥 𝘵𝘩𝘦 𝘭𝘢𝘤𝘬 𝘰𝘧 𝘵𝘩𝘪𝘴 𝘤𝘢𝘶𝘴𝘦𝘴 𝘴𝘶𝘧𝘧𝘦𝘳𝘪𝘯𝘨 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘱𝘩𝘺𝘴𝘪𝘤𝘢𝘭 𝘣𝘦𝘪𝘯𝘨.

𝘛𝘩𝘦 𝘮𝘰𝘴𝘵 𝘪𝘮𝘱𝘰𝘳𝘵𝘢𝘯𝘵 𝘤𝘩𝘢𝘳𝘢𝘤𝘵𝘦𝘳𝘪𝘴𝘵𝘪𝘤 𝘵𝘰 𝘤𝘰𝘯𝘴𝘪𝘥𝘦𝘳 𝘪𝘴 𝘵𝘩𝘦 𝘲𝘶𝘦𝘴𝘵𝘪𝘰𝘯 𝘰𝘧 𝘨𝘦𝘯𝘦𝘳𝘰𝘴𝘪𝘵𝘺 𝘢𝘯𝘥 𝘢𝘷𝘢𝘳𝘪𝘤𝘦.
-𝘎𝘦𝘯𝘳𝘦𝘰𝘴𝘪𝘵𝘺 𝘪𝘴 𝘵𝘩𝘦 𝘢𝘣𝘪𝘭𝘪𝘵𝘺 𝘵𝘰 𝘴𝘢𝘵𝘪𝘴𝘧𝘺 𝘢 𝘯𝘦𝘦𝘥 𝘵𝘰 𝘪𝘵𝘴 𝘧𝘶𝘭𝘭𝘦𝘴𝘵 𝘦𝘹𝘵𝘦𝘯𝘵.
-𝘈𝘷𝘢𝘳𝘪𝘤𝘦 𝘪𝘴 𝘯𝘰𝘵 𝘰𝘯𝘭𝘺 𝘵𝘩𝘦 𝘧𝘢𝘪𝘭𝘶𝘳𝘦 𝘵𝘰 𝘴𝘢𝘵𝘪𝘴𝘧𝘺 𝘵𝘩𝘦 𝘯𝘦𝘦𝘥, 𝘣𝘶𝘵 𝘢𝘭𝘴𝘰 𝘪𝘨𝘯𝘰𝘳𝘪𝘯𝘨 𝘰𝘧 𝘪𝘵- 𝘢𝘯𝘥 𝘪𝘯 𝘢𝘥𝘥𝘪𝘵𝘪𝘰𝘯, 𝘵𝘩𝘦 𝘧𝘰𝘳𝘣𝘪𝘥𝘪𝘯𝘨 𝘰𝘧 𝘪𝘵𝘴 𝘴𝘢𝘵𝘪𝘴𝘧𝘢𝘤𝘵𝘪𝘰𝘯.

𝘛𝘩𝘦𝘳𝘦 𝘢𝘳𝘦 𝘪𝘯𝘥𝘦𝘦𝘥 𝘥𝘦𝘨𝘳𝘦𝘦𝘴 𝘰𝘧 𝘵𝘩𝘪𝘴.𝘔𝘦𝘢𝘯𝘸𝘩𝘪𝘭𝘦 𝘵𝘩𝘦 𝘰𝘯𝘦 𝘸𝘩𝘰 𝘨𝘪𝘷𝘦𝘴 𝘮𝘰𝘳𝘦 𝘵𝘩𝘢𝘯 𝘵𝘩𝘦 𝘯𝘦𝘦𝘥 𝘯𝘦𝘤𝘦𝘴𝘴𝘪𝘵𝘢𝘵𝘦𝘴 𝘪𝘴 𝘢 𝘴𝘱𝘦𝘯𝘥𝘵𝘩𝘳𝘪𝘧𝘵,𝘸𝘩𝘪𝘤𝘩 𝘪𝘴 𝘢𝘭𝘴𝘰 𝘢 𝘴𝘪𝘯.𝘛𝘰 𝘧𝘪𝘯𝘥 𝘢𝘱𝘱𝘳𝘰𝘱𝘳𝘪𝘢𝘵𝘦 𝘳𝘦𝘴𝘱𝘰𝘯𝘴𝘦 𝘵𝘰 𝘢 𝘯𝘦𝘦𝘥,𝘢𝘯𝘥 𝘵𝘩𝘦 𝘳𝘪𝘨𝘩𝘵 𝘥𝘰𝘴𝘦-𝘢𝘯𝘥 𝘯𝘰𝘵 𝘵𝘰 𝘨𝘰 𝘵𝘰 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴- 𝘪𝘴 𝘦𝘴𝘴𝘦𝘯𝘵𝘪𝘢𝘭.

𝘛𝘩𝘦 𝘱𝘳𝘪𝘥𝘦 𝘰𝘧 𝘢 𝘯𝘢𝘵𝘪𝘰𝘯 𝘪𝘴 𝘪𝘯𝘥𝘦𝘦𝘥 𝘵𝘩𝘦 𝘱𝘪𝘦𝘵𝘺 𝘢𝘯𝘥 𝘢𝘴𝘤𝘦𝘵𝘪𝘴𝘮 𝘰𝘧 𝘵𝘩𝘦𝘪𝘳 𝘬𝘪𝘯𝘨,𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘩𝘦 𝘩𝘢𝘴 𝘨𝘪𝘷𝘦𝘯 𝘶𝘱 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘴𝘢𝘬𝘦 𝘰𝘧 𝘩𝘪𝘴 𝘱𝘦𝘰𝘱𝘭𝘦.𝘎𝘦𝘯𝘦𝘳𝘰𝘴𝘪𝘵𝘺 𝘪𝘴 𝘵𝘩𝘦 𝘳𝘦𝘴𝘶𝘭𝘵 𝘢𝘯𝘥 𝘴𝘪𝘨𝘯 𝘰𝘧 𝘤𝘢𝘳𝘦 𝘢𝘯𝘥 𝘭𝘰𝘷𝘦 𝘧𝘰𝘳 𝘰𝘵𝘩𝘦𝘳𝘴.𝘈𝘯𝘥 𝘤𝘢𝘳𝘦 𝘢𝘯𝘥 𝘭𝘰𝘷𝘦 𝘢𝘳𝘦 𝘴𝘪𝘨𝘯 𝘰𝘧 𝘰𝘯𝘦𝘴 𝘤𝘭𝘰𝘴𝘦𝘯𝘦𝘴𝘴 𝘵𝘰 𝘰𝘵𝘩𝘦𝘳𝘴.𝘜𝘯𝘪𝘵𝘺 𝘪𝘴 𝘵𝘩𝘦 𝘳𝘦𝘴𝘶𝘭𝘵 𝘰𝘧 𝘤𝘭𝘰𝘴𝘦𝘯𝘦𝘴𝘴 𝘣𝘦𝘵𝘸𝘦𝘦𝘯 𝘱𝘦𝘰𝘱𝘭𝘦.

𝘞𝘩𝘦𝘯 𝘰𝘶𝘳 𝘔𝘢𝘴𝘵𝘦𝘳(𝘱𝘦𝘢𝘤𝘦 𝘣𝘦 𝘶𝘱𝘰𝘯 𝘩𝘪𝘮), 𝘨𝘢𝘵𝘩𝘦𝘳𝘦𝘥 𝘸𝘪𝘵𝘩 𝘩𝘪𝘴 𝘤𝘰𝘮𝘱𝘢𝘯𝘪𝘰𝘯𝘴,𝘩𝘦 𝘶𝘴𝘦𝘥 𝘵𝘰 𝘴𝘦𝘢𝘵 𝘵𝘩𝘦 𝘮𝘦𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮 𝘪𝘯 𝘵𝘩𝘦 𝘧𝘳𝘰𝘯𝘵 𝘳𝘢𝘯𝘬𝘴.𝘛𝘩𝘦𝘺 𝘴𝘱𝘰𝘬𝘦 𝘭𝘪𝘵𝘵𝘭𝘦 ,𝘧𝘰𝘳 𝘪𝘵 𝘪𝘴 𝘵𝘩𝘦 𝘣𝘦𝘴𝘵 𝘵𝘰 𝘴𝘢𝘺 𝘵𝘩𝘦 𝘳𝘪𝘨𝘩𝘵 𝘪𝘯 𝘢 𝘧𝘦𝘸 𝘸𝘰𝘳𝘥𝘴,𝘳𝘢𝘵𝘩𝘦𝘳 𝘵𝘩𝘢𝘯 𝘮𝘢𝘬𝘦 𝘭𝘰𝘯𝘨 𝘦𝘹𝘵𝘳𝘢𝘱𝘰𝘭𝘢𝘵𝘪𝘰𝘯𝘴.𝘌𝘷𝘦𝘳𝘺 𝘦𝘹𝘤𝘦𝘴𝘴 𝘩𝘢𝘴 𝘱𝘰𝘪𝘴𝘰𝘯 𝘪𝘯 𝘪𝘵.𝘛𝘩𝘦 𝘰𝘯𝘦 𝘸𝘩𝘰 𝘴𝘢𝘺𝘴 𝘭𝘪𝘵𝘵𝘭𝘦 𝘪𝘴 𝘩𝘪𝘥𝘥𝘦𝘯 𝘶𝘯𝘥𝘦𝘳 𝘩𝘪𝘴 𝘤𝘢𝘭𝘤𝘶𝘭𝘢𝘵𝘦𝘥 𝘸𝘰𝘳𝘥𝘴 𝘢𝘯𝘥 𝘪𝘴 𝘯𝘰𝘵 𝘪𝘯 𝘯𝘦𝘦𝘥 𝘰𝘧 𝘵𝘩𝘦 𝘢𝘱𝘱𝘳𝘰𝘷𝘢𝘭 𝘰𝘧 𝘰𝘵𝘩𝘦𝘳𝘴.𝘏𝘦 𝘪𝘴 𝘢𝘭𝘴𝘰 𝘵𝘳𝘶𝘦 𝘢𝘴𝘤𝘦𝘵𝘪𝘤 𝘪𝘯 𝘩𝘪𝘴 𝘴𝘪𝘭𝘦𝘯𝘤𝘦.𝘛𝘩𝘪𝘴 𝘴𝘩𝘰𝘶𝘭𝘥 𝘣𝘦 𝘵𝘩𝘦 𝘸𝘢𝘺 𝘰𝘧 𝘢 𝘵𝘳𝘶𝘦 𝘨𝘶𝘪𝘥𝘦, 𝘵𝘩𝘦 𝘐𝘮𝘢𝘮.- 𝘼𝙩-𝙏𝙖𝙙𝙗𝙞𝙧𝙖𝙩 𝙖𝙡-𝙞𝙡𝙖𝙝𝙞𝙮𝙖𝙝 𝙛𝙞 𝙞𝙨𝙡𝙖𝙝 𝙖𝙡-𝙢𝙖𝙢𝙡𝙖𝙠𝙖𝙩 𝙖𝙡-𝙞𝙣𝙨𝙖𝙣𝙞𝙮𝙮𝙖𝙝, 𝙈𝙤𝙝𝙞𝙮𝙪𝙙𝙙𝙞𝙣 𝙞𝙗𝙣 𝙖𝙡-𝘼𝙧𝙖𝙗𝙞, 𝙋𝙖𝙜𝙚 78

10/06/2026

Calm your heart
It's just Dunya - It Ends !!!

10/06/2026
28/05/2026

The Tijani Daily Wazifa – Typically performed after the Asr prayer each day, but it may also be done at other times. The litany consists of:

Istighfar (seeking forgiveness)

Salawat (blessings upon the Prophet)

"Illalah"

Jawharat’ul Kamal (The Jewel of Perfection)

On Fridays, "Illalah" is recited after Asr until Maghrib, or a set number of times, such as 1,000.

This Sufi order is grounded in the Qur’an and Sunnah, and serves as a direct path to knowing Allah.

In Islamic Sufism (Tasawwuf), perseverance is known as Sabr (patience and steadfastness), but it is viewed as far more t...
22/05/2026

In Islamic Sufism (Tasawwuf), perseverance is known as Sabr (patience and steadfastness), but it is viewed as far more than just "gritting your teeth" through a hard time.

To the Sufi, Sabr is an active, beautiful state of the heart. It is the quiet courage to remain anchored in divine love when the storms of life are raging. It’s the understanding that the rough edges of our lives are actually the tools the Divine uses to polish the mirror of our hearts.

As the great Sufi poet Rumi beautifully put it:

"If you are irritated by every rub, how will your mirror be polished?"

Perseverance in the Sufi tradition means trusting the process of your own unfolding. When things are difficult, it isn't a sign of abandonment; it’s an invitation to draw closer to the Source. Every delay is a teaching, every hardship is a clearing, and every step forward taken with a patient heart is a victory of the soul. Keep walking, even when the path is dim, because the light you are seeking is also seeking you.

21/05/2026

A Tijani daily Azkhar

A SUFI MANUAL: UNDERSTANDING PRAYER – PART 1"If My servant raises their hands to Me in supplication, I would be ashamed ...
19/05/2026

A SUFI MANUAL: UNDERSTANDING PRAYER – PART 1

"If My servant raises their hands to Me in supplication, I would be ashamed to send them away empty."
— Hadith Qudsi

"Prayer is the weapon of the believer."
"Prayer is the essence of worship."
— Prophet Muhammad (peace be upon him)

"I am as My servant thinks of Me. Let them think of Me as they will."
— Hadith Qudsi

In other words, if you hold absolute, unwavering belief that your prayer will be answered, then know with certainty that it will.

When we pray, we must remain mindful of the verse:
"You cannot will unless Allah, the Lord of all worlds, wills."

Thus, to truly desire something is to already attain it—because Allah will not allow His servant to persistently ask for what He has no intention of granting.

How can mere words become a weapon?
To grasp this, we must explore the depths of Sufism.

In their essential nature, human beings are created with the attributes of Allah and exist through His existence.
We are alive because of Allah’s quality of Hayy (The Living).
We possess knowledge because of His quality of Aleem (The All-Knowing).
We are able to act and choose because of His quality of Mureed (The Willing).

The degree to which a person manifests these Divine Names—already present within their being—determines how effectively they can attain their desires and be protected from their fears.

So what is prayer?
Prayer is nothing more than a technique to activate the divine power within you.
When a person prays with full concentration and focus, they can achieve things that seem impossible. That is why prayer is the believer’s most powerful weapon.

To optimize this technique, we must understand the significance of its form, place, and timing. Our physical postures during prayer are deeply meaningful.

Important Note on Posture:
When praying, raise both arms until the armpits become visible. Extend your hands, level with your face, so they align with the rays emanating from your fingertips—about thirty centimeters from your face—allowing them to join with the rays emitted from your forehead. This meeting point is where the Lord and His servant connect during sujud (prostration).

The merging of energy waves from the fingertips with the directed brain waves creates a laser-like effect, crucial for the realization of prayer.

Thus, the primary force behind accepted prayer is not external but is fully activated from the Divine Names within us. Internalizing those Names is key. In short, prayer is the act of manifesting one’s needs through the divine power already present within. There is, of course, a scientific explanation for this.

The Scientific Perspective:
Prayer is essentially guided brain waves. Just as knowledge transforms into energy and the quantum field gives rise to the universe, the desires of consciousness emerge from the realm of knowledge and become actualized through the densification of guided brain waves. The stronger the concentration, the faster the response.

This explains the saying: "The prayer of the oppressed will never go unheard", and "The cursed will never attain true success"—for a curse is uttered with such intense focus that the negative brain waves directed at the target become nearly inescapable.

There is a saying: "If a curse does not affect the grandfather, it will eventually affect the grandson." This is because the curse modifies the genetic code of the one who receives it. Even if its effect does not appear in him, it is passed down to his children and grandchildren.

Returning to the physical posture:
The arms must be raised and open, hands in front of the face. This is how the Prophet of Allah prayed. Praying in this standing position—arms raised high, palms open toward your face so rays can flow freely from the fingertips—is highly effective, especially during prostration.

Prayers made after midnight (one reason the night prayer is so swiftly answered), when the sun is completely behind the earth and its radiation minimal, are immensely powerful.

If you pray during the final prostration of the Salat al-Hajat (Prayer of Need) or any other prayer, its effectiveness increases further.

Practical Advice:
If you pray at night—when solar energy does not interfere with what emanates from within—and in the final prostration you first confess and admit your faults and ask for forgiveness, repeating this for several days, then depending on what you seek, divine will, and the intensity of your energy flow, there will surely be a response leading to the fulfillment of your prayer.

The very fact that you are allowed to repeat the same prayer persistently is itself a sign that it will be answered. Allah would not allow a persistent prayer if it were not meant to be accepted. In other words, without persistence, the chance of acceptance is low.

When you prostrate, strong blood flow nourishes the brain with oxygen and energy, enabling it to emit powerful waves.
When you confess and admit your mistakes, intense concentration arises, further strengthening the waves of what you are praying for.

Another critical factor: The person must be completely free from suspicion and groundless fear—do not allow interference with the flow of energies. Prostration is a state in which the illusory ego is entirely lifted.

Thus, the Prophet advised us to "pray with certainty that your prayer will most definitely be accepted, without doubt or suspicion."

The greatest obstacle to answered prayer is doubt and suspicion. The prayers of those who have attained yaqeen (certainty) are answered swiftly because their doubt is minimal. Moreover, the enlightened engage heavily in spiritual practices (a form of daily spiritual exercises) that activate certain inner forces, further contributing to the effectiveness of their prayers.

A Critical Warning:
The jinn, known for their satanic attributes, whisper misleading suggestions to people about prayer, preventing them from using this most powerful weapon.

Final Advices from the Prophet:

"Ask Allah for everything, from the strap of your horse to the grass of your sheep."

Consider it a prize to pray during moments of emotional sensitivity, for this is the state of the hour of grace. When you are completely consumed by a particular need or topic, turning to Allah in that state means your brain is entirely focused on one purpose, and the divine qualities inherent within the brain become activated to manifest it.

The Most Important Factor:
The key to actualizing prayer is to nullify the ego-based self so that the one who is truly praying—the one stimulating the desire within the brain—is Allah, the Truth Himself: Ya Haqq.

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A FOOD FOR THE SOUL !!!A great Maurtanian Shaykh, Muhammad al-Mishri, taught that Concern is of three types: Ham, Ihtima...
13/05/2026

A FOOD FOR THE SOUL !!!

A great Maurtanian Shaykh, Muhammad al-Mishri, taught that Concern is of three types: Ham, Ihtimam,, and Himmah.
All three comes from the same Arabic root: H-M-M.
Same engine. Very different outcomes.
Ham is worry, anxiety, and emotional burden. It is the Concern of the Duniya. It weighs the Heart, drains the Soul, and traps a person in constant inward turbulence.
Ihtimam is care, responsibility, and deliberate attention. It is concern for the Akhirah. The disciplined, purposeful concern that pushes you to Pray, Learn, Serve, Repent and Grow.
Himmah is aspiration and Spiritual ambition. It is Concern directed towards Allah. A lofty yearning that refuses mediocrity and elevates a person beyond surviving life into striving for Qurb.

Here is the subtle brilliance of the Language:
The Heart was created to be occupied. The real question is not whether, but what will occupy it.
[ Ham Or Ithimam Or Himmah?]
The believer is not meant to Cultivate Ham.
We are not built for Lives centered on Anxiety, Stress and Worldly obsession.
Ham is not an inspiration. It is something the Prophet (SAW) taught us to SEEK REFUGE FROM.
He (SAW) Taught us to say daily: [ Allahuma inni a'udhu bika mina al-hammi wa al-hazan ] - " O Allah I seek refuge in You from WORRY and GRIEF."
And He (SAW) taught us:
[Allahumma la taj ali al-dunya akbara Hammina wa la mablagha ilmina ] " O Allah, do not make the Dunya our greatest Concern, nor the limit of our knowledge"
The goal is not to become people of Worry.
The Goal is to become people of Ihtimam and Himmah:
1. DEEP CARE FOR WHAT MATTERS
2. LIVES LIVED INTENTIONALLY
3. SOULS AMBITIOUS ENOUGH TO SEEK ALLAH ABOVE EVERYTHING

A Nasiha (Advice) from our Shaykh Mustapha Briggs

The Parable of the Ego and Divine TrainingThe Beginning:When Allah created the nafs—the lower self or ego—He asked it, “...
12/05/2026

The Parable of the Ego and Divine Training

The Beginning:
When Allah created the nafs—the lower self or ego—He asked it, “Who am I, and who are you?”

The Ego’s Arrogance:
In its ignorance and pride, the nafs answered, “You are You, and I am I” (anta anta wa ana ana).

Punishment by Fire:
For this defiance, Allah cast the nafs into a fire of separation, leaving it to burn for a time. Still, it refused to yield.

Punishment by Hunger:
Then Allah brought the nafs out and deprived it of food, subjecting it to intense starvation. Again He asked, “Who am I, and who are you?”

The Surrender:
Broken by hunger and suffering, the nafs finally submitted, saying: “You are my Lord, and I am Your humble servant” (anta rabbi wa ana ‘abduka).

Key Lessons from the Story

The Nature of the Nafs: The nafs al-ammarah (the ego that incites to evil) is inherently arrogant, rebellious, and prone to false self-divinization.

The Cure of Hunger: Sufi masters teach that the ego cannot be disciplined by reason alone; it must be subdued through hunger (fasting) and rigorous spiritual practice (riyadah).

True Submission: The spiritual path aims to transform “I am I” (self-centeredness) into “I am Yours” (complete surrender). Once this occurs, the nafs becomes a servant of Allah, no longer a master.

The story reminds us that as long as we feed the ego’s desires, it remains defiant. But when we starve it of worldly cravings, it recognizes its own helplessness and true place before God

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