I am living a sinful life . I want to return back to the right path . But know I have been diagnosed ADHD plus GAD both are mental disorders which have made my life more tough. Years ago I used to recite surah waqia after maghrib prayer. Now I have a habit that as I dont wake up in Fajar so when I wake up I offer my qaza prayer and then I recite surah muzzamil and its more than 4 years and you could say the day I dont recite I feel like every thing in my life becomes imbalanced. I do have sleep paralysis as well from over a decade so which zikar azkar should I do as I also doubt of supernatural creatures around me . First of all which zikar azhkar should I do and second of all do I require permission of any sheikh or peer before starting something like this.

Reading about life of the Prophet(peace be upon him) and Sahaba, it became clear to me that they ate very little. Often times, just a few dates a day. Sufi masters like Imam Nawawi, Imam Ghazali etc.. also recommend minimal eating to get closer to الله. I go to the gym so I need to eat a particular amount of calories and protein to train. Should I give up this to fast more often and switch to Sunnah diet? Has anyone tried this? Thanks in advance

I have sinned a lot. Most of the time, I sin, then repent, and later fall back into the same sin again. It has continued like this for a long time. I’ve noticed that I tend to repeat the sin when I’m emotionally low—it’s like a trigger.

Is there any solution? Or am I helpless and heading toward endless sin?

People think I’m a good person, but I know my sins, and it makes me feel bad that others see me that way.

I need something that can correct me and make me a good believer.

Is there anyway?

How does Sufism view AI? What is the proper way to use it? And what have been your own experiences with using AI? How accurate has it been, especially regarding Sufi topics? Personally, I've noticed it makes many simple mistakes. But I'm ignorant of how it does on more complex subjects. So, what are the things I should know?

How the mahdi will build a world of peace and unite the Oumma if the dajal not dead and the world is his worse state ?

I don't get the chronology

I get the golden world of after dajal when issa is the calife of the world but not before the dajal and the mahdi managing to build a world of peace.

So, full disclosure, I am a Hindu. I want to know what you guys think of the following ideologies in Hinduism.

1. Advaita Vedanta: The most common one, which in Islamic language is....shirk, I guess? It basically has one singular god, the Brahman, and every other god/demon is a manifestation of that singular god. Even humans and animals are just manifestations of Brahman in Advaita. There's no concept of "soul" in a sense; our existence and our sense of being is a lie fabricated by "Maya", which is the concept of illusion personified.

2. Vishishtadvaita: In this school of thought, God, or Vishnu (Hinduism is very fluid and flexible in the naming aspect of things; Vishnu, while commonly a deity of our pantheon, can also just means God in a broad sense. Same with Shiva and Shakti) is the entirety of the universe. All the souls and matter of the universe is His body, and God functions as the soul of this body. But, souls aren't completely separated from God, and exist more as attributes or perspectives of Him; in a sense, each living entity is a way of God to perceive Himself.

3. Dvaita Vedanta: Dvaita Vedanta is the most similar to Sufism. It emphasizes "God" as a completely distinct, separate reality from us, in the form of five distinctions: God vs Soul (Souls don't melt into God, as in Advaita Vedanta), God vs Matter (Matter and the material world is completely separate from God) , Soul vs Soul (Each Soul is different and unique), Soul vs Matter (Soul and Matter are not intertwined), Matter vs Matter(Different forms of matter exist with different qualities). God is, this, completely separate from us.

Now, here's the second part of the question; though most of these traditions seem similar to Sufism (and Dvaita to even broader Islam, in a sense), there is a difference; Brahman, per our traditions, is completely beyond humans. As in, no characteristic associated with Humanity can be part of Him. Love, Consciousness, Will, all such qualities are Emanations of more fundamental, primordial qualities that define Brahman, and whatever emotions or feelings humans have are merely imperfect imitations of God's psyche. What are Sufism and Islam's thoughts on this?

P.S. This question seemed interesting to me because it isn't discussed as much as the polytheistic aspects of Hinduism. That Hindus have their own version of "Shirk" and that associating Human qualities in any way, shape or form to God is something not truly known to most non-Hindus (and admittedly, to most Hindus as well).

Side Note: There's also a common misconception amongst most people of Abrahamic Faiths about Hinduism's polytheistic nature. The lower gods, or devas, aren't similar to the Pre-Abrahamic Gods of Levant like Ba'al, Anat etc. They function more like ministers with superpowers. A level beyond these are Primordial Gods like Vishnu, Brahman, Shiva, Shakti etc. The closest analogy that exists for them across all Abrahamic traditions is probably Metatron; they exist as different primordial aspects of God, and are explicitly tasked with keeping the system running and making sure the cycle of Creation and Destruction keeps on going. They aren't truly "conscious" in that sense, or at least their true forms aren't. They form avatars to make sure the universe progresses from one Yuga to the Next. In the end of each cycle, they die and are reborn for upkeeping the new universe.

So, what are you guys thoughts on the monotheistic side of Hinduism?

Anyone know a good Qasida Burdah book with its English translation they would recommend to others? I'm looking for a book since I want to avoid screens. I googled it, but for some reason the ones that I came across don't have online reviews, which is why I'm asking here.

Bonus points if it paperback and bonus points if it includes other qasidas as well.

Thanks!!

P.S. I'm in Canada, insha Allah hoping there are no issues with shipping

Jarir reported: I asked the Messenger of Allah, peace and blessings be upon him, about the accidental glance. The Prophet said, “Redirect your sight.”

The hikma and tarbiya of the Messenger of Allah ‎ﷺ always seem to stem from simple concepts yet have whole systemic benefits that affect the entire constitution of people. The concept of lowering the gaze is typically associated with the lustful gaze that can potentially drag the nafs towards temptation. By controlling and cutting off this gaze as much as possible, one is able to operate with more discipline and have less stimulation of the carnal desires. The benefits of lowering the gaze is innumerable and this guidance is an immense gift from Allah ﷻ.

With this being said, lowering the gaze in its full potential does not only apply to the lustful gaze. It is the gaze of suspicion, that which causes you to inspect into the business of people beyond what is nessecary. It is the gaze of jealousy, coveting that which Allah ﷻ has bestowed onto someone else. It is the gaze of greed, seeking and exploiting opportunity insatiably.

To lower the gaze is to avert your eyes from that which doesn’t concern you. This applies to everybody no matter the age and this concept alone can save us from much heartache. My sheikh once explained to me, “jealousy from what people have is to think or say: I am not happy with how Allah ﷻ has dispersed His rizk to His servant. This is not something that concerns you.”

May Allah ﷻ allow us to avert our eyes from what doesn’t concern us and protect our hearts from inclining to what Allah has blessed others with. May we find ourselves grateful and growing what Allah has given us. If Allah ﷻ has given us His pleasure, and we find ourselves grateful and satisfied, then what more can we ask for. Ameen wallahu wa rasoolu ‎ﷺ aalim

You're not stuck.
You're loyal to a version of yourself
that should have already ended.

And that loyalty is costing you everything.

The boat isn't waiting for you to be ready. It's waiting for you to be empty.

The Harbor at Dawn

There is a particular kind of stillness that happens when something true begins to move and you don't move with it. Not paralysis. Not ignorance. You can see it: the direction, the invitation, the opening that won't hold its shape forever. You understand what is being offered and what will happen if you don't take it. You have heard the warning. You heard it clearly. You are standing at the harbor in full possession of every relevant fact.

And you are not moving.

This is Noah's Wife. This is Lot's Wife. Not women who didn't know. Women who knew completely, and stayed anyway: not in a house, not in a city, but in a version of themselves too heavy to lift, too invested to abandon, too much theirs to leave behind even as the water rose.

The boat is not the point. The boat has never been the point. The point is what you couldn't put down.

The Physics of the Old Self

Leaving costs more than people say it does. When we talk about leaving: a situation, a story, a system of meaning we've lived inside, we describe it as a decision. A moment. A before and after. But it is not a moment. It is a physics problem. And the variable that makes it almost impossible is not the distance to the boat. It is the weight of everything you have poured into remaining where you are.

You have not simply lived this story. You have defended it. You have explained it to people who questioned it, rebuilt it after the parts that didn't hold, made choices that only make sense if the story is true. You have investments in this version of yourself that predate your awareness of them. The old self has infrastructure: relationships built around who you were, a self image assembled across years of carefully selected evidence, a daily life arranged to confirm rather than challenge the central thesis of your own identity.

The new self, whoever you'd become if you got on the boat, does not exist yet. She is theoretical. Unmeasured. She lives only in the Unmapped Territory, which is a place you cannot verify from where you stand, which is precisely the problem. You are being asked to trade the weight of something real for the possibility of something better. And the self that has survived this long has learned, at a level beneath argument, beneath reason, beneath the part of you that reads essays like this one and nods, that possibility is not the same as certainty. That the Unmapped Territory has no guarantees. That you have paid too much for what you have to risk losing it for what you might have.

The boat leaves. The flood comes. The story wins. This is the Identity Trap. Not a cage with a lock. A room so full of your own history that there is simply no space to turn around and face the door.

The Salt

Lot's Wife looked back. We have been calling this a mistake. It was not a mistake. It was a confession.

Looking back was not an act of memory. It was an act of freezing. The moment the gaze returns to what is being left, the leaving stops. The body turns but the self does not. And what happens at the boundary between moving and not moving, between the new life and the old one, between the boat and the shore, is salt.

Salt is what remains when the water leaves. When the aliveness drains out of a thing and only the residue stays, compressed, mineral, still shaped like the original. You have seen people who became salt. Who remained permanently at the edge of a transformation they could not complete. Who kept the shape of someone in motion while being absolutely, terrifyingly still. Who referenced the flood for years, described the boat in detail, spoke fluently about the city being destroyed without ever having fully left it.

They became monuments. To the moment of hesitation. To the version of themselves that weighed too much to move. The salt does not know it is salt. That is the cruelest part of it. The monument believes it is standing at the edge, still deciding. It does not know the decision has already been made: by the weight it chose to carry, by the look it chose to take, by the story it refused to let reach its ending.

Salam Why did shaykh nazim said in a vidéo we should not say Sufism as it s not in the Quran? So how the naqshbandi haqaqi call Sufism from this speech ?

Have you ever met anyone who changed you for the better? Even if for a moment. Someone in whose presence you felt more at peace. Or perhaps you gained clarity. It could be anyone. Someone you have known all your life, or someone you have met for just a while. A stranger, a friend, or someone close.

Assalamu alaykum,

I’ve been trying for a long time to study Imam al-Ghazali’s Ihya Ulum al-Din ( Reviver of the Religious Sciences) , and honestly the Fons Vitae and Islamic Texts Society (ITS) translations seem to be on a completely different level in terms of clarity, depth, and preservation of meaning.

I’ve been searching everywhere, and so far I’ve only managed to get:

Fons Vitae Book 1 (The Book of Knowledge)

Fons Vitae Book 24 (The Banes of the Tongue)

And 1 or 2 of the ITS translation

(Which just made me want the rest even more because they are so so good 😭)

From what I’ve seen, Fons Vitae has only published certain volumes so far (like books 1–7, 10, 24, etc.), and not the full 40 yet — and finding them, especially in digital form, has been really difficult.

I’m trying to slowly collect/read the full set (or as much as possible), including the ITS (Islamic texts society) translations as well.

If anyone knows:

where I can access the Fons Vitae editions (PDF/EPUB) or even ITS versions of the Ihya (PDF/ EPUB)

I would genuinely really really appreciate it if you could guide me or share.

If We will, We could send down to them from the heaven a sign, to which they would bend their necks in humility. (26:4)

Some say, there is no relief from neck pain, but to give up on the ego. It seems like it literally hurts the neck by its presence.

Indeed, arrogance hurts and makes one bitter. On other hand, intelligent people remember: we are nothing. God alone is giving. We may only humbly accept and praise for the gifts we are given.

No need to overburden ourselves with the importance of anything, but God's will.

We hear and obey

Humans are like angels, but in a body. Once, the soul is pure, a body gives up the control and surrenders to God. Then we can notice things happening on their own. Prayer happens, but we don't control, just simply witness it. Walking, eating, dancing – things happen without a doer.

Ego-mind can't make it happen, it is a pure gift.

So, we are the servants that are given a choice to serve or not. That is the greatest honour Creator can give to a creature. Such Grace is beyond me.

💚

Are there Sufi texts, ways, of letting go of repressed emotions?

On it is nineteen. We have made the guardians of the fire to be angels; and We did not make their number except as a test for those who have rejected, to convince those who were given the book, to strengthen the acknowledgment of those who have acknowledged, so that those who have been given the book and those who acknowledge do not have doubt, and so that those who have a sickness in their hearts and the ingrates would say, "What did God mean by this example?" Thus God misguides whoever He wishes, and He guides whoever He wishes. None knows your Lord's soldiers except Him. It is but a reminder for people. (74:30-31)

———

Because of all of these verses and alleged mathematical miracles I can't help but have a sensation that I am being reminded of something every time I see the number 19.

"This presentation revisits what has come to be known as The Cleveland Experiment as a pivotal moment in the experimental investigation of Sufi healing phenomena.

"Rather than treating reports of spiritual healing as purely anecdotal or culturally bounded experiences, the experiment attempted to subject such claims to structured empirical scrutiny, marking a significant methodological shift: from descriptive ethnography to controlled experimental engagement."