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For the past three years, I have been working in an inpatient adolescent psychiatry unit, supporting hundreds of patients and their families through acute crises, suicidal ideation, and severe emotional distress. In those treatment rooms of the hospital, as I took care of my patients, at some of the most fragile moments of their life, patterns began to reveal themselves to me.
What became strikingly clear to me was this: no matter the patient’s story, no matter the trauma they carried, I found myself returning to the same core set of skills to equip them with to get them the help they needed. Again and again, I was teaching the same cognitive reframing, and distress tolerance skills, not as abstract concepts, but as lifelines. And to my surprise, despite the diagnostic diversity within the inpatient setting, these same skills were effective across presentations. Patients who were able to engage in these structured skills showed noticeable improvements in their self-efficacy, emotional stability, and overall psychological functioning. I witnessed reductions in depressive and anxiety symptoms, shifts in self-perception, and a growing sense of internal control in individuals who once felt overwhelmed by their inner world. My clinical work deepened my curiosity about how individuals learn to process, tolerate, and regulate intense emotions and traumatic experiences. I observed that many patients do not only struggle with painful thoughts and feelings, but with how to respond to them in ways that are adaptive, compassionate, and grounding.
Over time, I realized that what I was teaching was not random, and it was not accidental. It was a pattern. A framework. A set of skills that, when understood and practiced, had the potential to transform the way individuals relate to their emotions, their thoughts, and their experiences.
I began to conceptualize these as the Ten Core Emotional Resilience Skills, TCERS.
At the same time, this work illuminated something equally important.
While the inpatient setting allowed me to intervene at moments of acute crisis, it became increasingly clear to me that many of these crises could have been prevented. These were not just clinical issues, they were gaps in education. Gaps in access. Gaps in teaching people how to understand and navigate their inner worlds before they reached a breaking point. Why were we always trying to do damage control instead of preventative healthcare?
I remember one patient in particular who had been admitted for suicidal ideation and self-harm. She had been hospitalized six times in two years before working with me and was losing hope that she could ever get better. After learning and practicing these skills, she told me, “These skills are exactly what I needed all this time, and was never taught. I got what I needed, I don’t think I will need an admission again.” When I followed up with her two years later, she had not been hospitalized since. She was one of many who had been hospitalized multiple times before learning these skills and had not needed an admission after learning these skills.
I found myself asking a different kind of question. Not only, how do I help the person in front of me? But also, how do I ensure that people receive these tools long before they ever need a hospital?
TCERS was born in the quiet, repeated moments of sitting with patients in pain, noticing what helped, and refining it with intention.
As I begin this work, one of my intentions is to make these skills accessible beyond the walls of a hospital. So I wanted to begin sharing TCERS online, creating spaces where individuals can learn, reflect, and develop these tools before reaching moments of crisis. This is a first step in a larger mission, to bring preventative, heart-centered, and accessible mental health education into the lives of individuals and communities who may not otherwise have access to it.
What follows is a deeper look into each of these ten core resilience skills, and how they can begin to transform the way we understand ourselves, our emotions, and our capacity to heal.
TCERS Skill 1: Reclaiming the Source of Worth
The number one source of pain I noticed in my patients was this: the root of their distress was not simply what they had been through, it was that they did not know where their worth came from or who they were. You would think that a simple question like “Who am I?” would have an answer. It didn’t. Most of the time, they had no idea how to answer this question.
So many of them had built their sense of self on things that were never within their control to begin with. Their worth was tied to their physical appearance, their family circumstances, their level of popularity, their mental health struggles, or the traumas they had endured. Things they did not choose. Things that, in many ways, happened to them, not because of them.
And it wasn’t just a lack of clarity about their worth. It often went deeper than that. Many of them carried a quiet, painful self-hatred, because of how they looked, because of what they had been through, because of the families they were born into. They held themselves accountable for things they never chose.
So I would ask them a simple question:
“Who do you love the most in your life?”
They would tell me, my parents, my siblings, my best friend, my partner.
Then I would ask:
“Why do you love them?”
And their answers were always deeply telling.
They would say things like, because they listen to me, because they care about me, because they provide for me and protect me, because they’re trustworthy, because we can spend quality time together, because they understand my humor, because they try to be there for me, because they make me feel safe.
The list, almost always, sounded like this.
And over time, something became very clear to me.
What people truly love in others is the reflection of the attributes, the Names of Allah ﷻ, that those individuals embody and reflect back into the world. Care, mercy, protection, presence, trust. These are not random preferences. They are deeply aligned with our fitrah, our natural inclination toward truth. We are wired to love what our Creator loves, and to be drawn to who He is.
So I would gently reflect this back to my patients: Everything you just described, everything you love about the people you love, has nothing to do with their appearance, their status, or the circumstances they were born into. It has everything to do with their character, with who they choose to be, every single day.
And yet, the standard you are holding yourself to is based on things completely outside of your control.
I would then ask them:
“Would you ever blame someone for something they didn’t choose, something that simply happened to them?”
They would say, of course not.
And then I would ask:
“So how come you are blaming yourself for something you never had a choice over?”
And in that moment, something would begin to shift.
We would begin to unpack this together, how they had been evaluating others with compassion and fairness, while evaluating themselves through a lens of perfectionism and blame. They would begin to hear themselves, to recognize, often for the first time, the double standard they were living with internally.
From there, we would move into a deeper reframe:
You may be shaped by what happens to you, and by the roles you are born into, but you are not defined by them.
To help ground this understanding, I would introduce what I call an identity chart, which would also answer the question of “Who am I?”
It is simple, but powerful.
We would draw a circle. Inside the circle, we would write their internal character traits, both the ones they felt proud of, and the ones they struggled with, their kindness, their patience, their anger, their fear, their generosity.
Then outside the circle, we would draw arrows pointing in and out, representing the different roles and external identities they carry in their lives.
A student, a daughter, a sister, a woman, a Christian or a Muslim, an American, a New Yorker, a caregiver, a volunteer, an athlete, an artist, a friend, a neighbor, a cousin.
And then we would begin to explore:
What if you were born into a different family?
What if you had different siblings?
What if you grew up in a different country, or a different state?
What if you never went to school, or had a completely different education?
What if you never joined that sport, or met those friends, or had those experiences?
You would be different.
But so would the people you interact with.
Your roles would be different. Your relationships would be different. The people in your life would be different. Just as the roles and people in our lives shape us, we also shape them. There is a mutual influence.
But what defines us, what remains constant across all of these shifting circumstances, is what is within us. Who you are internally does not disappear when your roles change.
Just like the sun reflects its light across everything it touches, your inner character is reflected outwardly in every role you occupy. If you are kind, that kindness will show up in your friendships, in your family, in your work. Most people do not become entirely different people in different settings. And even when they try to, who they truly are eventually reveals itself, especially with those closest to them.
Then as we look at the identity chart together, I would ask them: “How does it feel to look at yourself in this way?” The answers were always along the lines of:
“It feels good”
“Freeing”
“Like I have more control in my life now”
“Like I’m seeing who I am for the first time”
“Like I have a new standard for how to judge myself now”
“I don’t look like or feel like such a bad person anymore. Maybe, I am a pretty good person”
So we would come back to the core truth:
Your worth is not based on what happened to you.
It is not based on how you look.
It is not based on where you come from.
Your worth is rooted in who you choose to be.
And this is not only a psychological truth, it is a spiritual one.
The Prophet ﷺ taught us that Allah does not look at your appearance or your wealth, but rather He looks at your hearts and your actions.
And in that, there is both accountability and mercy.
Because while we may not have control over everything that shapes us, we are always entrusted with the choice of who we become.
TCERS Skill 2: Understanding Emotions as Messages, Not Enemies
One of the most common patterns I observed in my patients was that they saw their emotions as the enemy.
They did everything in their power to suppress, avoid, or escape what they were feeling, often because they did not fully understand what emotions were to begin with. And yet, emotions are a fundamental part of what it means to be human.
So we would begin there.
We would start by grounding ourselves in one simple but powerful truth, emotions are temporary.
In moments of crisis, when everything feels overwhelming, I would remind them, this feeling will pass. It may last minutes, hours, or even days, but it will not last forever. And in contrast, the decisions we make in those moments, especially irreversible ones, carry permanence. Ending one’s life is permanent, and it removes the possibility of ever experiencing relief, joy, or healing again.
From there, we would shift into understanding what emotions actually are.
Emotions are not random, and they are not useless. They are messages. They carry information. They are signals that tell us something about our internal and external world. What matters is not just what we feel, but when we feel it, how much we feel it, and how we respond to it. Take anxiety, for example.
If I am crossing the street and suddenly see a car coming toward me, anxiety activates my body to move, to run, to protect myself. This is the flight response, and it is life-saving.
If I am camping and encounter a bear in a situation where I am told not to move, then anxiety may activate a freeze response, helping me stay still to survive.
If someone is charging at me and I have the ability to defend myself, anxiety may activate a fight response.
In all of these situations, anxiety is not the problem. It is protective. It is intelligent. It is helping us survive.
The problem arises when there is no immediate threat to our lives, but our mind perceives something as dangerous. For example, giving a speech in front of a class. The fear of being judged, rejected, or not accepted can feel like life or death internally, even if there is no real physical danger. And so the same intensity of anxiety can arise. The emotion itself is not wrong, but the perception and the response may need to be explored. The same applies to other emotions. Anger, for example, is what allows us to respond to injustice. Without anger, there would be no systems of accountability, no drive to protect others, no motivation to stand against harm. But when anger is expressed in disproportionate or harmful ways, especially in response to minor triggers, it can become destructive rather than protective.
Or take sadness and happiness.
If someone shares joyful news, like getting married or being accepted into their dream school, and we dismiss them or respond with indifference, it feels misaligned. Similarly, if someone shares a deep loss and we respond with laughter, it feels inappropriate.
Each emotion has a purpose. What matters is the context, the intensity, and the behavior that follows. Because while emotions are valid, they are not excuses for harmful behavior.
At the same time, avoiding emotions altogether can be just as harmful which we will talk about in the next skill.
What is also deeply striking, and honestly beautiful, about human resilience is that when we allow our pain to move through us, rather than resist it, it has the capacity to transform us. It is important to note that this is not to say we should seek out pain or place ourselves in harmful situations in the hope of becoming stronger. But once painful experiences have happened, we are given a choice in how we relate to them.
We do not come out of our pain the same, we come out wiser, stronger, and more grounded in who we are. This is something I often explain to my patients through a simple, but powerful example. Carbon, in its original form, is opaque. It can keep us warm, but it can also leave marks if you touch it. It is not seen as something particularly valuable or precious. And yet, when that same carbon is placed under immense pressure and heat over time, deep beneath the surface of the earth, it transforms into a diamond.
A diamond reflects light. It allows light to pass through it and shine outward. In many ways, our inner painful experiences mirror this process. When we go through pain, when we sit with it, process it, and allow it to shape us rather than harden us, we are transformed. And through that transformation, we gain something meaningful: insight, depth, compassion, wisdom.
We begin to reflect something back into the world. What once felt like unbearable pain, something that was burning us from within, can one day become a source of light for someone else who is still in the dark. And in that process, the very experiences that once made us feel broken can become part of what makes us more whole, more beautiful, and more deeply valuable.
TCERS Skill 3: Sitting through Discomfort, rather than Avoidance to build Emotional muscle
As we began to understand emotions, this naturally led to the next step, learning how to relate to discomfort. In the inpatient unit, I often saw patients with what I would describe as emotional wounds that were still bleeding, yet they were placing Band-Aids over them because they did not know how to go deeper. If you had a deep physical wound, you would not treat it with a Band-Aid. You would clean it, tend to it, and if needed, stitch it. Emotional wounds require the same level of care. The Band-Aid was used because they often didn’t know what else to use, or because the discomfort of going deeper was not something they were taught was okay to experience. One of the patterns I observed in many patients was what is known as an avoidance cycle. An avoidance cycle occurs when an individual experiences an uncomfortable emotion and immediately engages in behaviors to escape it. These behaviors may provide temporary relief, but they often lead to long-term harm, reinforcing the very distress the person is trying to avoid.
For many patients, this looked like self-harm, and substance use. But for the common folk, it can look like excessive shopping, overeating when bored or sad, always being around people and not wanting to be alone, keeping themselves busy all the time, reading fiction books and watching movies excessively because it feels easier to live other character’s emotions than our own, playing video games all the time - just to name a few, you get the idea. These behaviors often feel good in the moment, but are followed by guilt, shame, and a continuation of the pain.
So we begin to reframe this understanding.
Not everything that feels good is good for us. And not everything that feels bad is bad for us.
Sometimes, allowing ourselves to feel sadness, to cry, to sit with discomfort, even when it feels intense, can lead to a sense of release and lightness afterward.
In those moments, I would encourage my patients to ask themselves a simple question:
“Is this good for me?”
Because growth often requires discomfort.
To make this more tangible, I would often use a physical health example because it was easy and relatable for many people.
If someone decides they want to get into shape and starts going to the gym, the initial experience will likely be uncomfortable. Their body will feel strained, tired, and resistant. If they stop at that first moment of discomfort, they will never reach their goal.
But if they persist, understanding that this discomfort is part of growth, they eventually become stronger. What once felt impossible becomes manageable, and over time, even easy.
The same applies to resisting temptations that may feel good in the moment but undermine long-term goals. Eating something that sabotages your progress may feel good briefly, but it often leads to regret. Choosing discipline in that moment may feel uncomfortable, but it aligns with long-term well-being.
Emotional healing works in a very similar way. What once felt overwhelming may not impact you in the same way years later, because you have built emotional resilience. You have strengthened your capacity to tolerate, process, and move through difficult experiences. It is, in many ways, like building emotional muscle.
And just like physical training, it can be painful at times. Sitting with difficult emotions, facing painful memories, feeling the heaviness in your chest, allowing anxiety to rise without immediately escaping it, these are not easy experiences.
At the same time, safety always comes first. Just as someone would stop exercising if they were physically in danger, emotional work must be done within a safe and supported space. But when it is safe, and when we allow ourselves to stay with the discomfort just a little longer, to process what is there instead of avoiding it, something begins to shift.
We begin to heal.
We begin to “stitch” the wound rather than cover it. And over time, we become more resilient. The same experiences that once felt unbearable no longer carry the same weight.
Because the reality is, life is hard but we pick our hard. Hardships do not fully disappear. But we become stronger, more grounded, and more capable of moving through them with greater ease.
At its core, this skill comes down to one powerful principle:
Sitting through short-term discomfort helps prevent long-term dysfunction.
TCERS Skill 4: Self-Growth is an Unending Journey: Accepting Where We Are in that Journey
Another pattern I often observed in my patients was the way they saw themselves in extremes. They tended to view themselves as either all good or all bad, and when they made a mistake, they would quickly label themselves as a bad person, erasing everything good about them in that moment. Sometimes, they would also take their mistakes out of proportion, allowing one action to define their entire identity.
To help them understand this differently, I would introduce a visual that we called the infinity line. I would draw a line with three points, negative infinity, zero, and positive infinity, with the positive side extending upward and the negative side extending downward. I would explain to them that they are born at zero, they have not done anything good or bad yet. As they move through life, every good action moves them upward. I intentionally place infinity there because there is no limit to how much a person can grow, how much good they can do, and how much they can improve. Self-growth is a lifelong journey that continues until our last breath, while also recognizing that we will never reach infinity itself, because perfection belongs only to Allah.
At the same time, I include negative infinity on the line to show that there is no limit to how far a human being can go in the direction of evil. But this is where an important shift happens. When you make a mistake, it does not mean you suddenly drop below zero and become a bad person. It may move you downward on the line, but you are still capable of moving back up. You are not defined by a single moment, you are defined by your direction.
This also helps us understand something important, the people in our lives are not perfect either. Our parents are growing, our loved ones are growing, and everyone is somewhere along this same line. This brings us to a key question, what is a person’s intention? Are they striving to be better, or do they believe they have already reached a point where they no longer need to grow? Because believing that you have “arrived” is not confidence, it is a form of arrogance, it reflects closed-mindedness and a lack of self-awareness.
This often opened the door to another important realization. Many of my patients, especially those who feared becoming arrogant, would place themselves lower than where they actually were. They believed that putting themselves down, minimizing themselves, or even humiliating themselves was a form of humility. But it is not.
So we began to differentiate between humility and self-humiliation, and between humility and arrogance. Arrogance is when a person believes they are better than others, attributes their goodness entirely to themselves, looks down on others, or becomes inflated by recognition. It is the belief that “I am the source,” rather than recognizing where goodness truly comes from.
On the other hand, humility is not denying your goodness. Humility is recognizing the good within you while understanding that it is from Allah. It is staying grounded, grateful, and aware that whatever you have been given is a trust, not something you created independently. So when someone offers praise, humility is not rejecting it or putting yourself down. Responses like “I’m terrible,” “you don’t know me,” or “I don’t deserve that” can become forms of self-rejection and even a denial of the blessings Allah has placed within you.
Instead, humility allows you to receive appreciation with grounding. It sounds like saying, “Alhamdulillah, whatever good is in me is from Allah, may Allah make me better than what you say and forgive me for what you do not know”. In this way, when praise comes in, the goal is not to shrink yourself, but to stay connected to the source. To remind yourself internally, I am where I am because Allah allowed me to be here.
This shift protects the heart from arrogance without denying the good. It moves a person away from thinking, “I need to lower myself so I do not become arrogant”, and toward a healthier understanding, I can receive appreciation with gratitude, because Allah is the source of any good in me.
There is also something deeply important in this. Gratitude increases what is good as Allah states: “Be grateful, and I will increase you” (14:7). When praise is met with gratitude to Allah rather than ego, it becomes a pathway for growth. The pattern becomes, praise, then gratitude to Allah, then increase, rather than praise, then shame, then self-rejection.
As part of this skill, I would encourage patients to practice simply receiving appreciation. To pause, to say thank you, to allow the moment to land, and to respond with grounding rather than discomfort. And then to reflect afterward. What thoughts came up? Was there fear of arrogance? Did it feel uncomfortable to be seen in a positive way?
The goal is not perfection. The goal is learning how to hold both truths at the same time, to recognize your goodness without becoming inflated, and to remain humble without putting yourself down.
At its core, this skill teaches one essential truth. Humility is not denying your goodness, humility is recognizing that your goodness is from Allah. And you do not protect yourself from arrogance by humiliating yourself, you protect yourself by staying grateful, grounded, and connected to Allah as the source of all good.
TCERS Skill 5: Compassionate Accountability: Motivation for Growth
Building on the previous skill, especially with individuals who perceived themselves as less than who they truly were, I began to notice something deeply important in my work with patients, particularly those who engaged in self-harm.
Oftentimes, their self-punishment was not rooted in a desire to destroy themselves, but in a desire to become better.
When I would ask them why they engaged in self-harm or spoke so harshly to themselves, they would often say things like, “I wanted to distract myself,” “I wanted to feel something,” or “I wanted to punish myself.” And when we explored that further, a deeper intention would emerge, they believed that by punishing themselves, they would become a better person, that they would prevent themselves from making the same mistake again.
And in that moment, I would pause and validate something very important.
The desire to become a better version of yourself is beautiful. Striving for self-improvement is something we are all called to do until our last breath. Reaching toward our potential is an amanah from Allah. That intention, at its core, is not the problem.
The problem is the method.
So I would offer them a simple example.
Imagine you are trying to get from point A to point B, and point B is the better version of yourself. As you are walking, you fall. What would you do?
They would always respond, “I would get back up.”
And I would say, exactly.
You would not sit there and say, “How could you fall? How many times will you fall? You are a horrible person for falling. You are a disgrace.” You would not speak to yourself in that way. You would simply get back up and continue moving forward.
And yet, when it came to their mistakes, this was exactly how they were treating themselves.
So we began to reframe this.
When we make mistakes in life, we acknowledge them. We take responsibility. We reflect on what we can do better. But we also recognize that we were never created to be perfect. We are not angels. We are human beings, and part of our design includes making mistakes and learning from them.
For many of my patients, especially those with a very strong self-critical voice, what we might understand as the nafs al-lawwama, the self-blaming part of the self, was operating in overdrive. They had set an internal standard of perfectionism, and when they inevitably fell short of that, they turned against themselves. And instead of moving forward, they became stuck.
So we began to differentiate between self-accountability and self-punishment.
Self-accountability is healthy. It is necessary. It is asking yourself, “What can I do better?” It is reflecting at the end of the day and striving to improve. It is starting again, with intention and awareness.
But what many of them were doing was not accountability.
It was criticism. It was humiliation. It was self-hatred.
And that distinction matters.
Because no growth can happen in the presence of hatred.
You cannot hate yourself into becoming better. Growth requires a foundation of compassion. That does not mean we become complacent or dismiss our mistakes. It does not mean we excuse harmful behavior or pretend it does not matter. It means we acknowledge the mistake, we take it to Allah, we seek His forgiveness, and we commit to doing better, without destroying ourselves in the process.
And this is where another important awareness comes in.
One of the subtle ways Shaytan operates is not always by pulling someone away from Allah completely, but by delaying their return to Him. When a person falls and then stays stuck in guilt, shame, and self-punishment, they delay the time it takes to return to Allah. Shaytan benefits from that.
So in those moments, it becomes a choice. “Do I stay here, continuing to harm myself, and talk down to myself, or do I get back up, keep going and return to my Lord?” Even if I am the one who wronged myself, I still have the ability to move forward.
Helping my patients differentiate between self-improvement and self-punishment allowed them to gain profound insight into the patterns they were engaging in, whether that showed up as self-harm, suicidal ideation, or the constant negative way they spoke to themselves in an attempt to motivate change. And what was especially striking is that many of these individuals were highly capable. They were high-achieving, successful, compassionate toward others, and often held to very high standards. They were not causing harm to others, but the relationship they had with themselves was filled with an immense amount of pain.
And the body, at some point, tries to release that pain.
It can come out through self-harm, through overwhelming thoughts, or through deeper crises.
There is something deeply important to recognize here.
The desire to be better, when paired with perfectionism, can become harmful. Because perfection belongs only to Allah. It is not something we are meant to attain.
But excellence, growth, and striving, that is within our capacity.
So we shift from perfection to excellence.
From punishment to accountability.
From hatred to compassion.
From staying down to getting back up.
And in doing so, we align ourselves with a path that actually allows growth to happen.
TCERS Skill 6: Thoughts aren’t Facts: Don’t give the thought more power than it holds.
Another common pattern I observed in my patients was the way they treated their thoughts as facts.
Their internal dialogue, especially in moments of distress, began to define their reality. The opinions they held about themselves shaped their emotions, and those emotions then drove their behaviors.
They would think, “No one understands me,” “No one loves me,” “I am a burden,” and the more they repeated these thoughts, the heavier they became. The loneliness deepened, the sadness intensified, and over time, these thoughts would pull them into very dark places.
But the question we began to explore was, are these thoughts actually true?
To help bring this into perspective, I would ask them a simple question.
“If I told you that you have green hair, what would you say?”
They would immediately respond, “I don’t.” Because they knew that was not a fact.
But when it came to thoughts like “I am a burden,” which are also not facts but rather interpretations, they were much more likely to believe them, especially if someone else echoed that idea or if it aligned with how they were feeling at that moment.
So we introduced a simple but powerful practice, what we called a fact check.
Whenever a distressing thought came up, we would pause and ask, is this a fact, or is this an opinion?
A fact is something that cannot be argued against. For example, the name of the hospital you are in, or the date of today. These are objective truths. But if I say, “The best color in the world is blue,” that is no longer a fact, it is an opinion. Someone else can disagree.
In the same way, thoughts like “I am a burden,” “No one loves me,” or “No one is there for me” are not facts. If there is any evidence that can challenge them, even slightly, then they are opinions, not truths.
And this is important, because opinions change.
Our perception of ourselves shifts depending on our emotional state, our experiences, and even the moment we are in. What feels absolutely true in one moment may not feel true at all in another. So we began to ask a deeper question. Do I want to make permanent decisions based on temporary thoughts?
Especially in moments of suicidal ideation, this distinction becomes critical. The thoughts that feel overwhelming in that moment are not fixed truths, they are passing mental experiences.
And when we begin to see thoughts as thoughts, rather than as facts, their power begins to shift.
They no longer define us.
They no longer control us in the same way.
They become something we can observe, question, and respond to, rather than something we automatically believe.
This does not mean the thoughts disappear immediately. But it creates space. And in that space, there is less overwhelm, less reactivity, and more ability to choose how to respond.
At its core, this skill is about learning to gently question the mind, rather than automatically obey it. To recognize that not everything we think is true. And that sometimes, the most powerful shift is simply asking, “Is this a fact, or is this an opinion?”
A thought has no power. You have power. And when you identify with and believe in the thought,
You.give.it.power.
TCERS Skill 7: Guided Imagery to Instill Hope, and Expanding Beyond the Present Moment
Another pattern I often observed in my patients was the way their minds would gravitate toward the worst possible outcomes.
They would imagine everything that could go wrong, replay painful scenarios, and project fear into the future. And as they imagined these possibilities, their bodies would respond as if those events were already happening, leaving them feeling overwhelmed, hopeless, and stuck in the belief that, “this is how it is always going to feel.”
In those moments, their focus became so narrowed onto the present distress that they could not see beyond it.
So we began to gently shift this pattern. Instead of only imagining what could go wrong, we practiced imagining what could go right. I would ask them to make a list of things they look forward to, things they hope for, moments they wish to experience, and then to sit with those images. Not just think about them briefly, but to truly imagine them in detail. What does it look like? What does it feel like? Who is there? What emotions come up?
And something powerful would happen.
The emotions they felt in that moment of imagination would begin to shift. The same mind that once generated fear could also generate hope. The same imagination that intensified distress could also become a tool for relief. This was not about denying reality, but about expanding it.
When we allow ourselves to imagine a future where things are better, where healing has taken place, where we are in a different emotional and physical space, it helps counterbalance the intensity of the present moment. It creates a sense of movement, a reminder that this moment is not permanent.
And that in itself begins to instill hope.
This also connects deeply to a spiritual truth in Islam. Allah says, “I am as My servant expects Me to be.” When we hold a sincere expectation that Allah will bring goodness into our lives, and we trust Him with what we cannot yet see, it shapes the way we move through our circumstances.
And even when things do not unfold in the way we imagined, we come to learn that Allah’s plan carries a wisdom that may not be visible to us right away. Sometimes, what we thought we needed is replaced with something better, something that only reveals itself with time.
So this practice becomes more than just a cognitive exercise.
It becomes a way of aligning our expectations with trust.
It allows us to meet moments of distress with a different perspective, to remind ourselves that what we are experiencing now is temporary, not permanent. A moment in time, not the entirety of our story.
This was especially impactful for patients struggling with suicidal ideation.
Often, they felt so consumed by the pain of the present moment that they could not imagine a future beyond it. Their vision became limited to what was directly in front of them, making the pain feel endless. But when they were guided to imagine even a small possibility of a different future, something began to shift. The tunnel widened. The moment no longer felt infinite.
Because the reality of this dunya is that everything passes. The hardships, the trials, the moments of pain, they are all temporary. And beyond them is something far greater, a reality where pain does not exist, where the struggles of this world no longer weigh on the heart.
So in those moments of difficulty, this skill becomes an anchor.
To remind yourself, this is not forever.
To allow yourself to imagine something better.
To trust that what is ahead of you holds more than what you can currently see.
And through that, to find the strength to move through what feels unbearable, knowing that this moment is only passing, not permanent.
TCERS Skill 8: Observing, Not Absorbing - Reframing Miscommunication
Another common pattern I observed in my patients was how they interpreted moments of miscommunication with their loved ones.
A disagreement, a change in tone, or an argument would quickly be internalized as something much deeper. Instead of seeing it as a moment of misalignment, they would experience it as, “I am not loved,” or “They must hate me.”
The external event would become internalized. Rather than observing what was happening, they were absorbing it. So we would begin by slowing the moment down and asking a simple question, what is actually going on here? What are the facts?
Often, what we would find is that this was not an attack on their worth or their identity, but a natural part of human relationships. Disagreements, misunderstandings, and moments of tension are inevitable when two people are interacting. That does not mean that love has disappeared. In fact, in many of these situations, there was overwhelming evidence that the relationship was built on care, connection, and mutual love. And yet, one moment of miscommunication was enough to overshadow all of that.
So we would gently reframe the experience. This is not a loss of love. This is a moment of miscommunication. This person is not suddenly seeing you as entirely negative, and they are not withdrawing their care for you because of one disagreement. Just as you continue to love people in your life even when you are frustrated with them, the same applies in reverse. You can have conflicting feelings towards the people you love: you can love them and also be angry with their behavior. From there, we would also explore another important pattern, the tendency to assume intentions.
Many patients found themselves reading deeply into the behavior of others and assigning negative meaning to it. They would assume rejection, judgment, or harm, even when that was not the other person’s intention. So we introduced a simple but powerful practice. Instead of assuming, ask. Asking someone directly, “What did you mean by that?” or “What was your intention?” can often bring clarity, soften misunderstandings, and prevent unnecessary emotional pain. Because more often than not, the story we tell ourselves is not the full truth.
This skill is about creating a small but meaningful space between what happens and what we make it mean. It is about learning to observe before we absorb, to ground ourselves in reality before we internalize a narrative that may not be accurate.
And over time, this shift allows relationships to feel more stable, less reactive, and more rooted in understanding rather than assumption.
TCERS Skill 9: Shifting Focus, Gratitude, and Expanding Perspective
Another pattern I consistently observed in my patients was the way their attention became fixated on what was missing in their lives. They would focus so deeply on what they did not have, what was not working, or what felt painful, that it became difficult for them to see anything else. Over time, this narrow focus made the problem feel bigger, heavier, and more overwhelming.
And in many ways, it makes sense.
What we focus on grows.
To help them experience this in a tangible way, I would often use a simple exercise. I would ask them to take an object in the room, like a book, and hold it just a few inches away from their face. Then I would ask them to focus on it completely.
In that moment, the object takes up their entire field of vision. It feels large, consuming, and hard to look past. Then, without moving their head or body, I would ask them to shift their gaze slightly away from the object and look around the room.
Suddenly, the object appears much smaller in comparison to everything else around it.
And then we would shift back again, focusing closely on the object, noticing how large it feels once more.
Through this, they were able to see something important. The more we focus on something, the bigger it becomes. This does not mean that the problem itself has changed, but our perception of it has. And the goal was not to ignore the problem either. I was never asking them to push it away, to pretend it does not exist, or to place it “behind them.” Because the reality is, sometimes the problem is right in front of us, and avoiding it does not help.
Instead, the goal is to expand our field of vision. To hold the problem in awareness, while also allowing ourselves to see everything else that exists alongside it. This is where gratitude comes in. When we intentionally shift our focus toward what we already have, what is working, what is still present in our lives, we begin to cultivate a sense of richness rather than scarcity. We begin to recognize that even within difficulty, there are still moments of ease, still sources of support, still blessings that exist.
And this shift is not just psychological, it is also deeply spiritual.
Allah tells us, “The Devil threatens you with poverty and commands you to immorality, while Allah promises you forgiveness and bounty from Him. And Allah is All-Bountiful, All-Knowing” (2:268).
A scarcity mindset, the belief that we lack, that we are deprived, that nothing is enough, is something that can pull us further into distress. But gratitude shifts that internal experience. It does not erase the problem. But it places it in its proper proportion. So instead of the problem consuming our entire perspective, it becomes one part of a much larger picture. And through that shift, the weight of it often becomes more manageable.
At its core, this skill is about gently redirecting our attention. Not away from reality, but toward a more complete view of it.
Because when we learn to see both what is difficult and what is still good, we move from a place of scarcity into a place of grounded abundance.
TCERS Skill 10: Understanding the Place of People in Our Lives
Another pattern I often observed in my patients was the way they placed people at the center of their emotional world.
Many of them expected others to fulfill most, if not all, of their emotional needs, to take away their pain, to fill the emptiness, and to soothe the numbness they felt within. And while connection is deeply important, this expectation often led to disappointment, dependency, and emotional instability.
Because the reality is, people cannot always be there for us.
No matter how much someone loves us, they are limited. They have their own lives, their own struggles, their own moments where they may not be able to show up in the way we need. But there is one person who is always present with us, and that is ourselves. And beyond that, Allah is always there for us.
This became especially clear in the patterns I saw around romantic relationships in my patients. When a girl felt unseen or unchosen by her father, she would often grow into someone who deeply longed to be chosen by a man. And when a boy felt unchosen by his mother, he would often seek that same sense of validation from another woman. In that longing to finally feel chosen by the opposite gender, many individuals would tolerate poor treatment, emotional neglect, and even abuse, because the fear of being abandoned by them and what that would mean for their self-worth felt more painful than the harm they were enduring.
Being chosen by someone else became more important than choosing themselves. So we began to gently shift this question. Instead of asking, “Who is choosing me?”, we began asking, “How can I choose myself today?” What can I do for myself today that meets my emotional needs? How can I show up for myself in a way that I have been waiting for others to do?
This does not mean we stop valuing people. Relationships are a blessing. Family, spouses, children, friendships, these are all meaningful parts of our lives. But there is a difference between needing people and making them your source of life.
When someone becomes your source, your sense of stability, worth, and survival becomes dependent on their presence. It begins to feel like you cannot live without them, rather than recognizing that while they add beauty and support to your life, your existence and your worth are not dependent on them.
And this is where we return to something even deeper.
In all the places where we seek people, we must ask ourselves, is Allah enough for me? Because at the core of it, Allah has already chosen you. So is it enough that Allah has chosen me?
He brought you into existence. He honored you by making you a vicegerent on this earth. He created everything for you, but He created you for Himself. Your heart, your existence, your soul, all of it holds a value that no human being can give and no human being can take away.
Not even you can take that away from yourself.
So while people can love you, support you, and walk alongside you, they are not meant to replace what only Allah can fulfill.
And as we begin to internalize this, something shifts.
We begin to choose ourselves, not in isolation, but in alignment. Whoever comes to our lives after that, comes to walk alongside us, to accompany us, not to complete us.
We begin to seek from Allah what we once demanded from people.
And we begin to build relationships from a place of fullness, rather than from a place of emptiness.
Suppose a person has gone through a traumatic event — for example, an accident late at night, on dark roads. Naturally, this causes post-traumatic symptoms and leads to extreme anxiety. On the other hand, someone facing a minor inconvenience in life may casually claim to be “depressed,” not fully understanding what the term actually means.
We often see these terms being used interchangeably and without proper knowledge, which diminishes the experiences of those who genuinely suffer from these mental health disturbances. Many times, especially in the Muslim world, we observe people mislabeling themselves or others regarding their psychological condition.
A student under severe academic pressure may describe themselves as “severely depressed.” But is that an accurate label? Are we casually using these terms without understanding their seriousness?
It’s important to understand the true meanings of stress, anxiety, and depression. Let’s look at each of these three terms in more detail.
Stress
Stress can be defined as a state of worry or mental tension resulting from a difficult situation. It is a natural human response that prompts us to deal with challenges and perceived threats in our lives (World Health Organization, 2023).
Stress refers to anything that causes psychological or emotional pressure — the feeling that one must do or face something difficult. In most cases, once the hardship or trigger passes, the stress naturally subsides.
Anxiety
Anxiety is the fear of uncertainty. According to the American Psychological Association (APA), anxiety is an emotion characterized by apprehension and physical symptoms of tension, often involving the anticipation of impending danger, catastrophe, or misfortune (APA, n.d.).
Common Types of Anxiety Disorders (APA, DSM-5)
- Generalized Anxiety Disorder (GAD):
Excessive, ongoing worry about everyday matters (e.g., health, work, relationships). - Agoraphobia:
Fear of places where escape might be difficult (crowds, public transport, enclosed or open spaces). - Panic Disorder:
Recurrent, unexpected panic attacks, often with physical symptoms (e.g., heart palpitations, dizziness). - Specific Phobias:
Intense fear of specific objects or situations (e.g., heights, animals, needles) that disrupt daily life. - Social Anxiety Disorder:
Deep fear of being judged or embarrassed in social or performance situations. - Separation Anxiety Disorder:
Excessive fear or distress when separated from someone emotionally attached (seen in children and adults).
Depression
Depression is a mood disorder characterized by a persistent feeling of sadness and loss of interest in activities, which affects how a person thinks, feels, and behaves. It often involves feelings of hopelessness, worthlessness, helplessness, and an inability to feel happiness (APA, as cited in Obeidat, 2022).
A common sign of depression is continually ruminating on past events. A depressed
person may feel as though they don’t connect with those in the present because they’re
still living in the past. They feel different or distant from all those around them and often
feel like no one can understand.
Common Types of Depression (APA, DSM-5)
- Major Depressive Disorder (MDD):
Persistent low mood, loss of interest, fatigue, and feelings of worthlessness (lasting 2+ weeks). - Persistent Depressive Disorder (PDD):
Chronic, mild-to-moderate depression lasting at least two years, often with low energy and self-esteem. - Bipolar Disorder (Depressive Episode):
Alternating episodes of depression and mania/hypomania; depressive phases mirror MDD symptoms. - Postpartum Depression (PPD):
Severe depression occurring during or after childbirth, with mood swings and detachment from the baby. - Premenstrual Dysphoric Disorder (PMDD):
Severe mood symptoms (irritability, sadness) occurring before menstruation. - Seasonal Affective Disorder (SAD):
Depression related to seasonal light changes, often during winter months. - Atypical Depression:
Depression marked by overeating, oversleeping, and mood reactivity (feeling better briefly after positive events).
Islamic Perspective On Stress, Anxiety & Depression.
Now that we’ve explored the clinical definitions, let’s understand how Islamic literature approaches these emotional states
- Al-Hamm- The anxiety which one feels due to the uncertainty relating to future events.
The Prophet ﷺ used to supplicate, saying:
“O Allaah! I seek refuge with You from worry and grief…”
[Saheeh al-Bukhaaree (2893, 5425, 6363, 6369)]
- Al-Ḥuzn (sadness or depression) is of two types:
- One with known causes — such as the loss of a loved one, bankruptcy, or losing something valuable.
- One with no apparent reason — a sudden affliction of sorrow and distress (ghummah) that persists constantly, preventing the person from physical activity, enjoyment, or showing happiness.
According to Al-Dunya (1991), sadness or depression in Arabic can be explained using the term ḥamm, which also appears in the plural as humoom, meaning ḥuzn or aḥzān (sadness). Hamm refers to giving emphasis or high importance to a thought above others, also referred to as ihtimam, which keeps the mind occupied and can lead to anxiety and sadness.
Interestingly, both ḥamm and ḥuzn are used to describe sadness, but in different contexts:
- Hamm refers to discomfort about something that may happen in the future.
- Ḥuzn refers to discomfort or sorrow about something that has already happened.
Also, Ibn al-Qayyim said:
“There are three passive feelings which affect the heart:
1) If it is related to the past, then it causes al-Hazn (sorrow/distress).
2) If it is related to the future, then it causes al-Hamm (anxiety/worry).
3) If it is related to the present, then it causes al-Ghamm (grief).”
[al-Fawaaid (1/26)]
Western vs. Arabic/Islamic Perspectives on Stress, Anxiety & Depression
Aspect
Western Psychological Literature
Arabic / Islamic Classical Literature
Terminology
Stress, Anxiety, Depression (DSM-5, APA)
Ḥamm (future worry), Ḥuzn (past sorrow), Ghummah (deep sorrow), Iḥtimām (mental preoccupation), Al-Balā’ (trial/stress)
Definition of Stress
A natural reaction to external pressure or difficult situations; often short-term
Al-Balā’ – hardship or worldly test; no specific word for “stress,” but implied in trials and pressure
Definition of Anxiety
A state of uneasiness and excessive fear about uncertain future outcomes
Al-Ḥamm – mental burden or anxiety due to future uncertainties
Definition of Depression
A persistent mood disorder involving sadness, hopelessness, and loss of interest
Al-Ḥuzn – grief over past events
Ghummah – deep sorrow without a known cause
Case Study Illustration
Scenario: A young woman is going through a divorce. She might experience any one of the following states:
State
Arabic Term
Manifestation
A. Stress
Al-Balā’
If she feels overwhelmed by the legal process, family expectations, or societal judgment.
B. Anxiety
Al-Ḥamm
If she constantly worries about future consequences — finances, reputation, or the possibility of remarrying.
C. Depression
Al-Ghummah / Al-Ḥuzn
If she begins to feel persistently sad, hopeless, withdrawn, emotionally numb, and detached from daily life.
Note: She may experience any one, a combination, or none of these states — depending on her coping ability, support system, and spiritual-emotional resilience.
References
American Psychological Association. (n.d.). Anxiety. Retrieved from https://www.google.com/search?q=Anxiety+according+to+APA
Obeidat, H. M. (2022). The Relationship between Social Support and Psychological Wellbeing among University Students. Open Journal of Social Sciences, 10(2), 1–14. https://www.scirp.org/journal/paperinformation?paperid=112106
World Health Organization. (2023). Stress. Retrieved from https://www.who.int/news-room/questions-and-answers/item/stress
American Psychiatric Association. (n.d.). Anxiety disorders: Causes, symptoms, treatment & types. Retrieved July 12, 2025, from https://www.psychiatry.org/patients-families/anxiety-disorders/what-are-anxiety-disorders
Verywell Mind. (n.d.). 7 most common types of depression. Retrieved July 12, 2025, from https://www.verywellmind.com/common-types-of-depression-1067313
Ilm4All. (n.d.). Definition: al-Hamm, al-Hazn, al-Ghamm. Retrieved July 12, 2025, from https://ilm4all.com/definition-al-hamm-al-hazn-al-ghamm/
The beginning of the Islamic New Year is quiet. Overlooked, and many times forgotten. It does not come with countdowns or fireworks. There is no confetti or loud celebration. It begins with remembrance and meaning. Perhaps that is part of the beauty. The start of a new Hijri year offers a different kind of invitation. One that is soft and mindful. One that asks us to slow down, to return, and to reflect. One that asks, “Where is your heart right now, and where would you like it to be?” Bismillāh, in the name of Allāh ﷻ is how a Muslim should begin any action. New year. New beginnings. New opportunities. A time for change. This is your chance to work toward becoming the version of yourself you’ve always wanted to be. The worshiper of Allāh ﷻ you’ve envisioned. The mentally healthy, grounded, emotionally well, spiritually aligned you. The best version of yourself. It’s time to stop making excuses and start showing up with more intention, more action, and more accountability. Start building the life you long for. You don’t have to do it perfectly. You just have to begin with one intention, sincere du’a, one prayer, one habit, one choice at a time.
The year 1447 AH marks 1,447 years since our beloved Prophet Muḥammad ﷺ made hijrah to Madīnah. A new begining. Leaving the oppression and injustices of Makkah. The ease after hardship. It was a turning point in Islamic history and a powerful symbol of transformation, resilience, healing, and intentional change. As we enter this new year, let’s take a moment to reflect: What are we carrying from the past that we need to let go of? Who do we want to become this year, spiritually, emotionally, and relationally? This year, may our niyyah (intention) be to follow the example of our beloved Prophet ﷺ with sincerity, humility, and trust in Allāh ﷻ.
Our pious predecessors encouraged us to start and end the year in worship and that is such a powerful thing to do. Ibn Rajab رَحِمَهُ الله said: “(Two of the) sacred months mark an end and the beginning of the Islamic Year: therefore, whoever fasts in Dhū al-Ḥijjah (excluding the prohibited days) and in Muḥarram has ended and started the year in worship. It is thus hoped that the entire year will be recorded as worship, as whoever starts any action with worship and ends it in worship, will be considered to have been in a state of worship between both of these times.” Let’s end the year with gratitude and remembrance, and begin this new year with fasting, duʿāʾ, and sincere intention. Let’s welcome it with hearts ready to grow closer to Allāh ﷻ.
Allāh ﷻ, in His mercy, gives us repeated chances to realign our hearts with Him. The start of a new year is one of those sacred openings. A time to pause, reset, and choose intention over autopilot. It’s a time to reflect, to set goals, and to hope for better. That in itself is a blessing. If Allāh ﷻ has gifted us time, the best use of it is to draw nearer to Him. This year, let your connecting with your Creator and mental wellbeing take priority. They are far too precious to be placed on the backburner. If we’re not consciously nurturing our hearts and minds, we risk drifting far from the very peace we seek. So build a system that supports your growth: check in with your intentions, seek sincerity, surround yourself with reminders, and ask Allāh ﷻ constantly for His help. This is the month to start, it is a special and sacred month.
Let’s pause and reflect on the Hijrah. When ʿUmar ibn al-Khaṭṭāb رَضِيَ ٱللَّٰهُ عَنْهُ established the Islamic calendar, the companions met and had a conversation about where to start it. The Prophet’s ﷺ birth? His ﷺ passing? The day of Badr? The beginning of revelation? But they chose the Hijrah, the migration. Why? Perhaps because the Hijrah was a new start. A powerful one. It was when the Muslims left everything they knew and loved only for Allāh. It was sacrifice. Surrender. Strength. It was trust in His promise. It was leaving the oppression and persecution behind and starting new. Ibn Ḥajar رَحِمَهُ ٱللَّٰهُ explained that of the four major events in the Prophet’s life—his birth, the beginning of revelation, the Hijrah, and his passing only the Hijrah marked a clear public transformation of the Ummah. They chose Muḥarram as the first month because the commitment to migrate began after the bayʿah of ʿAqabah in Dhū al-Ḥijjah. And so, the crescent of Muḥarram was the first light of that new beginning.
Psychologically, this choice is deeply insightful. The Hijrah was an intentional break from what was toward what could be. The Prophet ﷺ didn’t migrate because he was weak. He migrated to preserve the dīn, to protect the believers, to build something greater and to fulfill the mission. And we too, are invited into our own inner Hijrah. Our own migration from what harms to what heals. The Prophet ﷺ said: “The muhājir is the one who abandons what Allāh has forbidden.” (Bukhārī, Muslim) That is our daily Hijrah. Our movement from disobedience to obedience, from heedlessness to mindfulness. From crippling anxiety to tawakkul. With every choice we make we can become a muhājir and when we make those difficult choices, to walk away from what is familiar but harmful the Prophet ﷺ reassures us: “You will never give up something for the sake of Allāh except that He will replace it with something better.” (Musnad Aḥmad 23074) Ibn al-Qayyim رَحِمَهُ ٱللَّٰهُ beautifully explained that what we gain in return the thing we get that is “better” is not always material or tangible. Sometimes it's deeper: intimacy and closeness to Allāh ﷻ, contentment, peace, healing, joy, resilience. And when the Muhājirūn left their homes, their everything, for the sake of Allāh, Allāh gave them the East and the West. When this kind of certainty in Allāh is present, giving up what harms you doesn’t feel like a loss. It feels like a return. A gain.
In Islamic psychology, we understand that change, like Hijrah, requires both intention and preparation. The Prophet ﷺ took every precaution he planned, he prepared, he brought a trusted companion. Tawakkul was paired with effort. That’s a model for us. We don’t just hope we act, while entrusting the results to Allāh. One of the most moving moments of that journey was when the Prophet ﷺ and Abū Bakr رَضِيَ ٱللَّٰهُ عَنْهُ were hiding in the cave, and the enemies were so close. Abū Bakr was afraid. But the Prophet ﷺ turned to him and said gently:
“Do not be afraid. Indeed, Allāh is with us.” (Qurʾān 9:40)
Let that be your anchor this year. When things feel uncertain. When you stand at the edge of change. Allāh is with you. So, as this new Hijri year begins, don’t just mark time. Make meaning. Let this be the year you make Hijrah, away from what dims your soul and toward what nurtures it. From stress to sujūd. From unhealthy guilt to grace and action. From distraction to presence.
Muḥarram holds a unique and honored place in the Islamic calendar. It is the only month referred to as “the Month of Allāh,” a title not given to any other month. The Prophet ﷺ emphasized its significance by saying, “The best prayer after the prescribed prayers is a prayer offered in the middle of the night. The best fast after the month of Ramaḍān is fasting in the month of Allāh, al-Muḥarram” (Muslim, 1163). Muḥarram is one of the four sacred months that Allāh ﷻ has designated for heightened worship and reverence (Qurʾān 9:36; Bukhārī, 4406). Within this month falls the Day of ʿĀshūrāʾ, a day of immense virtue. A day of hope, a day to commemorate the resilience and reliance of Mūsa عَلَيْهِ ٱلسَّلَامُ. The Prophet ﷺ said, “Fasting the day of ʿĀshūrāʾ, I hope Allāh will expiate thereby for the year that came before it” (Muslim, 1162). The great companion Ibn ʿAbbās رَضِيَ ٱللَّٰهُ عَنْهُمَا explained the weight of this month by stating that sins committed during the sacred months are more serious, and righteous deeds carry greater reward.
7 Practices to Nourish Your Heart and Mind in 1447 AH
These are not just goals. They are gentle practices. Heart-centered habits. Intentional ways to bring more light, clarity, and spiritual depth into your life this year. You don’t need to do all of them perfectly. You just need to start and try to be consistent as the most beloved deeds to Allah are those that are consistent even if they seem small.
1. Mindfully protect yourself from sin.
This sacred month, Muḥarram, is one of the four sacred months that Allāh ﷻ has honored. Ibn ʿAbbās رَضِيَ ٱللَّٰهُ عَنْهُمَا said, “The phrase ‘so do not wrong yourselves in them’ refers to all the months, then these four were singled out and made sacred – thus sins in these months are more serious, and good deeds bring a greater reward.” Qatādah رَحِمَهُ الله added, “Wrongdoing during the sacred months is more serious and incurs a greater burden of sin than in other months. Wrongdoing is a serious matter in any circumstance, but Allāh ﷻ makes whatever He wills of His commands carry more weight.” This practice is not about being perfect. It is about being mindful. Notice what harms your soul. Step away from what distances you from Allāh ﷻ. Protect your heart by making small, consistent choices rooted in taqwā.
2. Create space for dhikr and duʿāʾ.
Even five minutes a day can make a difference. Turn your car rides, walks, or quiet moments into mindful dhikr time. Repeat the praises of your Lord, subḥānAllāh, alḥamdu lillāh, lā ilāha illā Allāh, Allāhu akbar. Whisper your duʿāʾ with sincerity, while knowing that your Creator hears every whisper. Spiritual grounding through dhikr and duʿāʾ can soothe an anxious heart and quiet a racing mind. The Prophet ﷺ said, “Duʿāʾ is the essence of worship.” (Tirmidhī) Duʿāʾ is one of the most intimate expressions of faith. It reminds us that we are not alone in our struggles, our beloved Allāh is so near, is with us, and that every hope and hurt can be placed in the hands of the One who created us.
3. Practice self-compassion.
This journey is not linear. Some days will be better than others. Some intentions may be forgotten and sometimes we may slip. The Prophet ﷺ was the most compassionate to others, but also taught us to be gentle with ourselves. Practicing self-compassion is so important. It's a crucial part of mental well-being, helping to reduce stress, anxiety, and depression while promoting optimism and happiness. Self-compassion is not self-pity or lack of accountability. It is recognizing that growth requires patience. It’s a kinder inner voice. It’s talking to yourself like you would a beloved friend. When you stumble, speak to yourself the way you would speak to someone you love. Then get back up and try again. You got this, I believe in you.
4. Rebuild your routine around ṣalāh.
Ṣalāh is more than a ritual. It’s a direct connection to and conversation with Allah. It is a daily anchor. A sacred pause. A reset for your nervous system and your soul. Let your prayers structure your day and become the spiritual anchor that regulates your mind, emotions, and habits.
If your prayers have felt rushed or disconnected, start small. Choose one prayer to show up for more intentionally. Let ṣalāh become your refuge, not your burden. Let it remind you: no matter what is happening, Allāh ﷻ still invites you back.
5. Reignite your relationship with the Qurʾān.
Maybe you were connected to the Qurʾān in Ramaḍān, but life pulled you away. That is okay, start today. The Qurʾān is still waiting for you. Even one page a day is a beautiful start. Remind yourself the Qur’an is a letter from your Loving Creator. Open the Book of Allāh with the expectation of healing. Let His words speak to your wounds.
6. Forgive yourself.
You are allowed to move forward. You are allowed to begin again. Realize your mistake, repent to Allāh, learn and move on. Holding onto unhealthy guilt can weigh your heart and mind down. True tawbah means turning back to Allāh ﷻ and He loves when you do. He is al-Ghafūr, the Most Forgiving. If He has forgiven you, why are you still punishing yourself? Do not define yourself by mistakes, Let go of that unhealthy guilt, and step into the mercy He has promised. Self-forgiveness enhances emotional wellbeing and deepens your relationship with yourself and others.
7. Practice gratitude intentionally.
Gratitude is not just a feeling. It is a spiritual tool that reorients your perspective. Start a gratitude journal. Write down one or two things each day even if they seem small. Research suggests that practicing gratitude has been linked to better mood, resilience, and spiritual connectedness. Reflect on blessings big and small. Gratitude shifts the heart from scarcity to contentment and opens the soul to joy. Practicing gratitude illuminates the heart and trains the mind to look for what is going well, even in difficult times.
One way to start your day with shukr is by saying the duʿāʾ upon waking:
اَلْحَمْدُ لِلّٰهِ الَّذِيْ عَافَانِيْ فِيْ جَسَدِيْ ، وَرَدَّ عَليَّ رُوْحِيْ ، وَأَذِنَ لِييْ بِذِكْرِهِ
Alḥamdu li-llāhi-l-ladhī ʿāfānī fī jasadī, wa radda ʿalayya rūḥī, wa adhina lī bi dhikrih
All praise is for Allah Who granted me well-being in my body, and returned my soul to me and allowed me to remember Him.
اَلْحَمْدُ لِلّٰهِ الَّذِيْ أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُوْرُ
Alḥamdu lillāh alladhī aḥyānā baʿda mā amātanā wa-ilayhi an-nushūr
All praise is for Allah who gave us life after having taken it from us, and unto Him is the resurrection.
Let’s begin this year with duʿāʾ. ʿAbdullāh ibn Hishām رَضِيَ ٱللَّٰهُ عَنْهُ reported that the Ṣaḥābah would learn this duʿāʾ when the new month or year began:
اللّهم أَدْخِلْهُ عَلينا بِالأمْنِ وَالإيمان، وَالسَّلامَةِ وَالإسْلام، وِجوارٍ مِّنَ الشَّيْطان، وَرِضْوَانٍ مِّنَ الرَّحْمن Allāhumma adkhilhu ʿalaynā bil-amni wal-īmān, was-salāmati wal-islām, wa jiwārin min ash-shayṭān, wa riḍwānin min ar-Raḥmān “O Allāh, bring this [month or year] upon us with security, īmān, safety, Islām, protection from Shayṭān, and Your pleasure.” (Reported in al-Muʿjam al-Awsaṭ of al-Ṭabarānī, ḥadīth 6237; graded ḥasan by al‑Haythamī; ṣaḥīḥ by Ibn Ḥajar) When we begin with duʿāʾ, we are acknowledging our need. We are grounding our goals in humility and reliance on the only One who can truly help us. It’s a powerful psycho-spirtual tool. May this year bring a renewed commitment to Allāh, spiritual growth, and blessings beyond what we can imagine. May it be a year of healing, clarity for our minds, and peace for our souls. May Allāh protect us from sin, evil, and harm, make us resilient and grant us ʿāfiyah and ease. May Allāh strengthen our relationships, and draw us nearer to Him with every moment that passes, āmīn.
With love and duʿāʾ,
Dunia
Think about the most painful day of your life.
Chances are, you will say a day in which you were emotionally hurt by people. The kind of pain that may perhaps have never healed. The kind of pain that changed you forever.
Our Prophet Muhammad s.a went through so many emotional pains. He lost his father, his mother, his grandfather, he grew up an orphan. He got ridiculed, rejected and betrayed by his own people. He lost his beloved wife Khadija r.a, his uncle, Abu Talib, who had raised him. He buried so many people he loved, including five of his six children. The Prophet (sa) was asked by Aisha Ra, “Ya RasulAllah, what was the most painful day of your life?”. Expecting him to say the battle of Uhud, as that was the day in which he was most physically wounded. But he did not say Uhud. The Prophet (sa) said “The day of Taif”. In which he beared the emotional wounds that pained his heart deeply. It was the year of sadness, in which he had lost his beloved wife Khadijah ra and his dear uncle Abu Talib. In the hopes of finding those who would accept the message, he went to Taif and was met with stones and more pain. If Prophet Muhammad s.a did not have emotional intelligence, the ability to face and grow with his pain and sadness, how could he have gone through it all and come out so gracefully? How else could he have conquered the hearts of so many and united the ummah.
So many people, almost a majority of the planet, try to seek the treatment in the pleasures of this dunya, whether that be, in other people, in their careers, in money, in drugs, or antidepressant pills. But none of those will ever treat their internal pains. It will only delay the treatment for temporary relief. It’s like putting a bandaid on a gushing wound. The healing is deeper, and needs spiritual stitches. The healing lies within the mind and the heart, and in remembering Allah swt alone.
Mental health has become a topic that is stigmatized and misunderstood in our ummah today. People have confused “insane” with “mental health”, when mental health really just means the health of one’s mind, one’s thoughts, and one’s emotions. When someone has a cut, or a wound, they can see that. They know to get treatment from a doctor for it. But no one can see inside their minds. No one can see inside their internal wounds. And as a society, we have learned to not confront internal pain. We have learned to run away from it, when we should have learned to embrace it, and to grow through it. We haven’t been taught what it takes to be an emotionally intelligent person. Yet, it’s the most important skill to have as a human being.
The wounds that are unseen, the ones we can’t cover with a band aid hurt the most. Because nobody ever taught us how to heal the wounds within, how to heal our hearts. Yet, the whole world is crying with wounded hearts, begging for help. The cries of the ummah have reached our ears. But also were heard deep within our hearts. Which is how we realized the necessity of healing and guiding the hearts. The Messenger of Allah, peace and blessings be upon him, said, “The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever.” It is way past the time to heal the wounds within the hearts of the Ummah through Islamic holistic healing of the heart and the mind. It is time to nourish and heal the hearts of the ummah.
SubḥānAllāh these āyāt are so powerful and profound. In these beautiful āyāt Allāh ﷻ comforts and reassures His beloved Prophet ﷺ and *each of us* by saying,
فَإِنَّ مَعَ ٱلْعُسْرِ يُسْرًا
So, undoubtedly, along with the hardship there is ease
إِنَّ مَعَ ٱلْعُسْرِ يُسْرًا
Undoubtedly, along with the hardship there is ease
[Qur’ān 94:5-6]
Grammatically, when the Arabic definite article al is prefixed to an Arabic noun and is repeated with the same definite article al, they refer to the same antecedent. The word al 'usr 'the hardship' in āyah 6 is the repetition of al 'usr 'the hardship' occurring in the 5th āyah. It does not refer to a new hardship rather the same hardship mentioned previously. In contrast to this, the word yusr 'ease' in both āyāt occur without the definite article. This indicates that the second yusr 'ease' in the 6th āyah is a different antecedent to the yusr 'ease' occurring in 5th āyah. Therefore, there is only one 'hardship' and two 'eases'. 'Two eases' does not only mean twice as much; it means 'manifold ease'. The āyah signifies that only one kind of hardship will face us, however following that one hardship many kinds of ease are assured. The word ma’a combines two things together in closeness either simultaneously or one after the other they are always together. Hardships are never absolute, for ease always accompanies them. This is strongly emphasized by a literal repetition of the statement: “Undoubtedly, along with hardship there is ease/there will be ease after it.” So, with every difficulty we face in life there will be ease and this ease is far greater than the difficulty. Focus on that ease, look for the good, and be patient with the difficulty. Another meaning that scholars have mentioned, is that the period of hardship that you are passing through is not too long; following close behind it is also a period of ease. Reflect on the fact that, the times of ease are more frequent than the times of difficulty. How often does one fall sick, in comparison to the time they are healthy? Our problem is that when we are tested we tend to put all our focus on the difficulty or the calamity and forget all the other blessings that we are still being showered with and all the blessings we have enjoyed in the past. The repetition also reassures us that difficult times will not last forever and inshā’Allāh soon they will be replaced with times of ease.
Another beautiful reflection is that Allāh ﷻ in these āyāt acknowledges and validates your feelings… that yes at this moment there is difficulty. This is HARD… but there is also ease in your life and more ease will come soon. The lesson for us is that when we are tested we should be patient and acknowledge that if Allāh has tested me with this there must be some good and wisdom behind it. That this test is an opportunity for me to attain closeness to Allāh, gain a great reward and elevate my status.
[Reference: Maarif-ul-Qur’ān]
Dearest friends, next time you are feeling overwhelmed use your breath to help soothe yourself.
Practicing breathing exercises can help you relax when you are feeling overwhelmed, because they make your body feel like it does when you are already relaxed. Deep breathing is a great and easy way to lower stress in the body. This is because when you breathe deeply, your brain receives messages to calm down and relax. Deep breathing allows an array of physiological and psychological processes to take place in our body.
There is a wide range of evidence compiled in scientific reviews that supports the notion that deep-breathing techniques can be beneficial in enhancing physical and psychological wellbeing. Research has shown the effectiveness of deep-breathing exercises for improving psychological and physiological stress (Hopper, Murray, Ferrara, and Singleton, 2019). Deep breathing can reduce anxiety and depressive symptoms in people experiencing those conditions (Jerath, Crawford, Barnes, and Harden, 2015).
You may be wondering how can this seemingly simple exercise do all of this?
Practicing breathing exercises regulates our nervous system. Deep breathing with a slow rhythm can increase our relaxation responses by activating the parasympathetic nervous system and decrease stress responses by inhibiting the sympathetic nervous system (Saoji, 2019). Practicing breathing exercises also promotes emotional wellbeing. Studies on slow-breathing techniques suggest that they help foster positive emotions and behaviors, facilitating emotional regulation and overall wellbeing (Zaccaro, 2018).
The square breathing exercise uses the deep breathing pattern with internal and external breath retention. It consists of imagining each breath cycle as a square, using a 1:1:1:1 ratio for inhaling, holding in, exhaling, and holding out.