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AL-IMAN FAMILY SERVICES
Salah bi Khushu’
A Mindfulness-Based Cognitive Therapy (MBCT)
Integrated Therapeutic Manual
واستعينوا بالصبر والصلاة وإنها لكبيرة إلا على الخاشعين
Al-Baqarah 2:45
“Seek help through patience and prayer, and indeed it is difficult except for the humble.”
Imam Ayman Al-Taher, RP
Registered Psychotherapist | Islamic Scholar | MBCT-Certified Practitioner
Al-Iman Family Services | Mississauga, Ontario
www.aifs.ca
Mindfulness-Based Cognitive Therapy (MBCT) is a clinically validated, structured psychological programme originally developed by Segal, Williams, and Teasdale (2002) to prevent the relapse of recurrent depression. It integrates core cognitive-behavioural principles with mindfulness practices drawn from the work of Jon Kabat-Zinn, and it has since been applied across a wide range of clinical conditions including anxiety, chronic stress, trauma, and grief. The evidence base for MBCT is substantial: it is recommended by the National Institute for Health and Care Excellence (NICE) and has demonstrated consistent efficacy in reducing psychological distress across diverse populations.
At the heart of MBCT lies a deceptively simple yet profoundly transformative insight: suffering is not caused solely by painful events, but by our relationship to those events. When we are caught in automatic, reactive patterns of thought and emotion, we amplify our distress without awareness. The MBCT approach teaches individuals to observe their mental and emotional experience from a place of grounded, non-judgmental presence, and in doing so, to break the cycle of rumination and reactivity that sustains psychological pain.
This manual presents a clinically grounded integration of MBCT principles with one of Islam’s most powerful and underutilised therapeutic practices: Salah bi Khushu’, or prayer performed with humble, heart-centred presence. The author is both a Registered Psychotherapist with formal MBCT certification and a trained Islamic scholar, and this dual training forms the foundation of the framework offered here.
The thesis of this manual is straightforward: the Quranic framework of Salah bi Khushu’ and the clinical framework of MBCT are not merely compatible. They are, at the level of mechanism, describing the same process. Both ask the individual to step out of automatic reactivity, to become a present and non-judgemental observer of inner experience, and to anchor themselves in something larger than the content of their thoughts. Where MBCT uses the breath as the primary anchor of attention, Salah bi Khushu’ uses the presence of Allah.
| Who This Manual Is ForThis resource is for Muslim individuals navigating difficulty, stress, anxiety, grief, or recurring cycles of low mood. It is also designed for clinicians, Islamic educators, and chaplains who work with Muslim clients and wish to offer a spiritually integrated, evidence-based therapeutic framework. No clinical training is required to use this manual. What is required is sincerity of intention and a willingness to practise. |
MBCT rests on several interconnected principles, all of which find direct parallels within the structure and spirit of Salah bi Khushu’. Understanding these principles equips the reader to engage with the prayer practice not only as a spiritual obligation but as a therapeutically intentional intervention.
| MBCT Principle | Islamic Parallel in Salah bi Khushu’ |
| Present-moment awareness: attending to experience as it is, without the filter of past regret or future worry. | Khushu’ in Salah: full engagement with the words, postures, and meaning of prayer in real time, without the mind wandering to worldly concerns. |
| Decentering (cognitive defusion): observing thoughts as mental events rather than facts; stepping back from the narrative of the mind. | Yaqeen (certainty about meeting Allah): the believer places their trial within the vast frame of divine knowledge and ultimate return, releasing the distorted meanings anxiety imposes. |
| Being Mode versus Doing Mode: moving from compulsive fixing and striving into a state of receptive, allowing presence. | Iyyaka Nasta’in (You alone we ask for help): the believer consciously releases the illusion of total self-sufficiency and opens to receiving rather than only striving. |
| The Three-Minute Breathing Space: a structured, brief mindfulness practice used at points of stress to interrupt automatic reactivity. | Pre-Salah preparation and Takbir: a deliberate, timed transition from worldly activity into sacred presence, anchoring the body and orienting the heart. |
| Non-judgmental acceptance: relating to difficult thoughts, feelings, and sensations with openness rather than resistance or avoidance. | Inna lillahi wa inna ilayhi raji’un: the complete cognitive and spiritual reframe that places any difficulty within the context of divine ownership and ultimate return. |
| Relapse prevention through practice: building a sustainable daily habit of mindfulness that becomes available precisely when distress is highest. | The five daily Salah: a divinely structured, non-negotiable schedule of mindfulness practice that ensures the practitioner engages regardless of mood or motivation. |
Segal, Williams, and Teasdale identified two primary modes of mind that shape our psychological experience. The Doing Mode is characterised by goal-directedness, problem-solving, comparison between where we are and where we want to be, and automatic reactivity. It is the mode that drives rumination: the mind keeps trying to solve an emotional problem using the same analytical tools that work for practical problems, and the cycle intensifies rather than resolves.
The Being Mode is characterised by direct experience rather than conceptual analysis, acceptance of what is present rather than resistance to it, and a quality of spacious, grounded awareness. MBCT trains individuals to shift from Doing Mode into Being Mode, not by eliminating thought, but by changing their relationship to thought.
Salah bi Khushu’ is one of the most elegantly structured Being Mode practices in existence. Consider its architecture: the Takbir (Allahu Akbar) is a formal declaration that marks the boundary between Doing Mode and Being Mode. The words literally mean that Allah is greater than whatever the Doing Mind was occupied with. The recitation of Al-Fatiha, performed slowly and reflectively, pulls the practitioner into present-moment engagement with meaning rather than automatic recitation. The Ruku’ and Sujud anchor the practice somatically in the body. The Salam that closes the prayer returns the individual to the world, but with a changed inner state.
| Clinical Note: Why Salah Has a Structural Advantage Over Standard MBCT PracticesOne of the documented challenges of MBCT and general mindfulness practice is what researchers call the self-regulation paradox: when a person is most distressed, they are least likely to access their mindfulness practice. Motivation, energy, and self-discipline are precisely what low mood and anxiety erode. Salah addresses this directly through its obligatory structure. A Muslim is not asked to practise when they feel like it. They are obligated five times daily regardless of internal state. This means the therapeutic practice is embedded in the person’s life in a way that no weekly mindfulness class or optional daily exercise can replicate. |
The Quranic basis for this entire manual rests on one remarkable verse in which Allah prescribes a specific coping strategy for believers facing hardship. Notably, Allah does not prescribe any Salah: He prescribes Salah performed by al-Khashi’in, those who have achieved the state of humble, present-centred prayer.
| واستعينوا بالصبر والصلاة وإنها لكبيرة إلا على الخاشعينAl-Baqarah 2:45“And seek help through patience and prayer, and indeed it is extremely heavy and burdensome, except for the humble (al-Khashi’in).” |
Three clinically significant insights are embedded in this verse:
Allah does not simply command Khushu’ without explaining how to achieve it. The immediately following verse provides the psychological mechanism:
| الذين يظنون أنهم ملاقو ربهم وأنهم إليه راجعونAl-Baqarah 2:46“They are those who are certain that they are going to meet their Lord, and that unto Him they are going to return.” |
The pathway to Khushu’ is Yaqeen: deep, unwavering certainty about two existential realities. First, that the believer will stand before Allah. Second, that everything returns to Him. From an MBCT perspective, this is one of the most powerful cognitive reframes available: it does not deny or minimise the difficulty, but it repositions it within a framework of ultimate meaning, justice, and return. This is precisely what MBCT calls decentering, and what cognitive therapy calls reappraisal, but grounded in divine rather than merely rational authority.
| MBCT Connection: Decentering and the Yaqeen ReframeDecentering, as defined by Segal and colleagues, is the capacity to observe thoughts and feelings as temporary mental events rather than as permanent facts about the self or the world. The Yaqeen awareness described in 2:46 achieves this at the deepest possible level: when I am certain that I stand before Allah and that everything returns to Him, my anxious thoughts about this difficulty are contextualised within an infinite frame. They do not disappear, but they cannot occupy the same position of absolute authority over my experience. |
In the second Juz of the Quran, Allah revisits the same command and reveals what the person performing Salah bi Khushu’ receives: not merely relief, but the active companionship of Allah.
| يا أيها الذين آمنوا استعينوا بالصبر والصلاة إن الله مع الصابرينAl-Baqarah 2:153“O you who believe, seek help through patience and prayer. Truly, Allah is with those who are patient.” |
The word Ma’iyyah (divine companionship) here is not a generalised theological statement. It is a specific therapeutic promise: the person who turns to Salah in their difficulty is not alone. Loneliness and perceived isolation are among the most consistent predictors of poor psychological outcomes across virtually every mental health condition. The Quran’s direct response is divine presence. Allah is with the patient ones.
| The Hadith of the Amazing BelieverThe Prophet (peace be upon him) said: “Amazing is the believer, for whatever Allah decrees for him, it is better for him. If he is tested with a bounty, he is grateful and that is good for him. And if he is afflicted with hardship, he is patient and that is good for him.” (Muslim) In cognitive terms, this hadith describes an individual with a deeply adaptive meaning-making framework: one in which no outcome is without value and no experience is wasted. |
Allah then describes the ultimate cognitive-spiritual tool and the extraordinary rewards that follow its use:
| الذين إذا أصابتهم مصيبة قالوا إنا لله وإنا إليه راجعونAl-Baqarah 2:156“Those who, when disaster strikes them, say: Indeed we belong to Allah, and indeed to Him we will return.” |
Inna lillahi wa inna ilayhi raji’un is the most complete cognitive reframe in the Islamic tradition. It is a declaration of ownership (we belong to Him), of impermanence (this world is not the endpoint), and of ultimate return (He is our destination). In MBCT terms, it is a structured thought-defusion technique: instead of being consumed by the narrative that the difficulty constructs, the believer steps outside the narrative entirely and places the experience within an infinite, divinely held frame.
| أولئك عليهم صلوات من ربهم ورحمة وأولئك هم المهتدونAl-Baqarah 2:157“Those are the ones upon whom are blessings (Salawat) from their Lord and mercy (Rahmah), and it is those who are rightly guided.” |
Allah promises three distinct and sequential rewards to those who respond to calamity with patient return:
| First Reward | Second Reward | Third Reward |
| SalawatDirect blessings and praise from Allah upon you | RahmahEncompassing mercy and compassion from your Lord | GuidanceYou are counted among the truly guided (al-Muhtadun) |
Khushu’ derives from the Arabic root Kh-Sh-‘a, meaning to be still, to sink low, to be subdued. In the context of Salah, it refers to the state of the heart in which the person is fully present before Allah, with mind, emotion, body, and intention converging on the One being addressed. Ibn al-Qayyim described it as the soul turning toward Allah with reverence and awe, so that the heart softens, the limbs still, and the internal noise of the world falls quiet.
Kabat-Zinn’s classical definition of mindfulness is paying attention, on purpose, in the present moment, non-judgementally. Khushu’ encompasses all of this and adds a relational dimension that secular mindfulness cannot: the practitioner is not attending to a neutral anchor such as the breath. They are attending to the presence of Allah. This transforms the practice from concentration to communion.
Research on spiritually integrated mindfulness, including work by Oman and Thoresen (2003) and Worthington and colleagues, consistently demonstrates that mindfulness anchored to religious meaning produces outcomes that are equal to or greater than secular equivalents for individuals with strong spiritual beliefs. For the believing Muslim, Salah bi Khushu’ is not a workaround for MBCT. It is, in fact, the superior formulation of the same core mechanism.
The Prophet (peace be upon him) warned that Shaytan specifically attacks a person’s Salah. From both an Islamic and a cognitive perspective, the following obstacles are the most clinically significant:
| MBCT Principle | Islamic Parallel in Salah bi Khushu’ |
| Rumination: the mind repeatedly returning to unresolved worries, plans, or grievances. | Waswas (whispers during prayer): intrusive thoughts about daily concerns that repeatedly pull attention away from the words being recited. |
| Automatic thought patterns: habitual, unexamined beliefs that colour emotional experience without awareness. | Rote recitation: reciting the words of Salah without engaging their meanings, resulting in a mechanical rather than mindful practice. |
| Avoidance: using activity and distraction to avoid sitting with difficult emotions. | Rushing: completing Salah quickly to return to worldly activity, which prevents the therapeutic benefit from occurring. |
| Disconnection from the body: living primarily in the head and losing contact with somatic experience. | Physical restlessness in prayer: inability to maintain stillness in Ruku’ and Sujud, preventing the somatic grounding that these postures facilitate. |
This manual directly addresses all of these obstacles through the structured, step-by-step MBCT-integrated protocol in Section 5.
The following protocol applies MBCT principles across the three phases of Salah: preparation, the prayer itself, and post-prayer integration. It does not alter any of the fiqh (jurisprudential) requirements of Salah. It is a layer of intentional, present-moment awareness added to the existing structure.
In the standard MBCT programme, participants are taught the Three-Minute Breathing Space as a rapid, accessible mindfulness intervention that can be used at any point during the day, and particularly at moments of stress. The pre-Salah preparation protocol below follows the same three-stage structure: arriving, attending, and expanding.
Before making wudu, pause in stillness. Take three slow, deliberate breaths. With each exhale, release one active concern: a task, a worry, a conversation. You are not suppressing these concerns: you are placing them consciously to one side, as one places a bag down before entering a place of honour. In MBCT terms, this is the transition from Doing Mode to Being Mode: from striving and processing to simply being present.
Wudu is not merely physical cleansing. It is a ritual boundary crossing, a somatic signal to the body and nervous system that the mode of being is changing. As water touches each limb, recite the prescribed du’a with awareness. Feel the temperature and movement of the water as a present-moment sensory anchor, which MBCT describes as grounding in direct sensory experience rather than conceptual thought. Each limb washed is a deliberate step away from distraction and toward presence.
Before the Takbir, stand facing the Qiblah. Engage the following structured visualisation, which operationalises the Yaqeen awareness from Al-Baqarah 2:46:
| The Yaqeen Visualisation: Guided PracticeStand still. Eyes forward or slightly downward. Bring to mind with conviction, not imagination, the reality that you are about to stand before Allah. He sees you now. He hears you. He knows the full weight of what you are carrying at this moment. Place your trial consciously before Him. On your right is what you are working toward. On your left is the urgency of this moment. Above you is mercy that extends beyond your capacity to comprehend it. You are small. He is infinite. And He is listening. Now raise your hands, say Allahu Akbar, and mean it: He is greater than whatever occupied your mind a moment ago. |
From an MBCT perspective, this visualisation achieves several things simultaneously. It activates the decentering process by positioning the difficulty within an infinite reference frame. It engages the parasympathetic nervous system through slow, deliberate breath and stillness. And it generates the quality of intentional attention that is the foundation of any mindfulness practice.
| أعوذ بالله من الشيطان الرجيمIsti’adhah“I seek refuge with Allah from the accursed Shaytan.” |
MBCT teaches that the first step in working with intrusive thoughts is to notice them without being captured by them. The Isti’adhah is the Quranic version of this instruction: it is a deliberate, verbal acknowledgment that distractions are real, that there is a force that opposes your presence in prayer, and that you are actively choosing to seek protection from it. Say these words slowly. They are the first mindful act of Salah.
| بسم الله الرحمن الرحيمBasmalah“In the name of Allah, the Most Merciful, the Most Compassionate.” |
Al-Rahman refers to the vast, encompassing mercy of Allah that covers all of creation. Al-Rahim refers to His specific, personal mercy directed at the believer. By beginning with Bismillah, you are consciously framing the entire prayer within these two qualities. Whatever burden you carry into this Salah is being carried into the presence of infinite mercy. This is not a theological abstraction: it is a deliberate cognitive reframe that counters shame, self-blame, and the distorted belief that one is beyond help or beyond care.
In a hadith Qudsi, Allah says: ‘I have divided prayer between Myself and My servant into two halves, and My servant shall have what he asks for.’ (Sahih Muslim) Al-Fatiha is therefore a dialogue, not a monologue. As you recite each verse, Allah is responding. The table below maps each verse to both its spiritual meaning and its specific MBCT function.
| Verse and Meaning | Mindful Reflection and MBCT Connection |
| Al-Hamdulillahi Rabbil Alamin “All praise is for Allah, Lord of all worlds” | Pause on the word Rabb: Sustainer, Nourisher, Guardian. Every breath you have taken today is His gift. In MBCT terms, this is a gratitude anchor that interrupts rumination at the very first moment of the prayer. |
| Al-Rahman Al-Rahim “The Most Merciful, the Most Compassionate” | These two names are repeated from Bismillah. Allah is emphasising that His defining quality is mercy. This counters the cognitive distortion of shame and self-condemnation that MBCT specifically targets. |
| Maliki Yawm Al-Din “Master of the Day of Recompense” | Bring your difficulty to this verse. This trial you face is seen by the Master of that final Day. Justice exists. Nothing is lost. This verse activates the MBCT concept of decentering: stepping back from the distress and placing it within a larger framework. |
| Iyyaka Na’budu wa Iyyaka Nasta’in “You alone we worship, and You alone we ask for help” | This is the turning point of Al-Fatiha. You are releasing the illusion of total self-sufficiency. In MBCT, this parallels the shift from the Doing Mode (striving, controlling) to the Being Mode (accepting, receiving). You stop fighting alone and begin allowing. |
| Ihdina Al-Sirat Al-Mustaqim “Guide us to the straight path” | This embedded supplication is an act of present-moment intention-setting, a core MBCT practice. You are not asking for all problems to be solved; you are asking for the next right step, in this moment, in this difficulty. |
| Sirat Al-Ladhina An’amta ‘Alayhim “The path of those You have blessed” | Think of one person from Islamic history who faced a trial greater than yours and was guided through it. MBCT uses narrative models to counteract hopelessness. This verse gives you living, Quranic precedent for your own recovery. |
MBCT places significant emphasis on the body scan and mindful movement as practices that ground awareness in direct physical experience and interrupt the purely conceptual loops of rumination. The postures of Salah serve this function precisely.
| Clinical Note: Extended Sujud as a Therapeutic InterventionSomatic experiencing approaches in trauma-informed care specifically use supported, stable physical postures combined with conscious internal focusing to facilitate the processing of stored distress. Extended Sujud, in which the practitioner consciously names their difficulty, releases it internally while physically grounded, and remains present without rushing to leave, maps directly onto this therapeutic approach. Clinicians working with Muslim clients may consider recommending extended Sujud as a specific between-session intervention. |
MBCT specifically addresses the transition points between formal practice and daily life, recognising that integration is where the therapeutic benefit is either consolidated or lost. The following five-minute post-Salah practice supports this integration.
The MBCT programme includes formal and informal mindfulness practices. Informal practices involve bringing mindful awareness to ordinary activities throughout the day. Quranic recitation with Tadabbur (deep reflection and contemplation) functions precisely as an informal mindfulness practice of the highest therapeutic quality. Allah describes its function explicitly:
| وننزل من القرآن ما هو شفاء ورحمة للمؤمنينAl-Isra 17:82“And We send down of the Quran that which is healing and mercy for the believers.” |
The Arabic word Shifa’ (healing) is used here without restriction or qualification. It is comprehensive healing: of the body, the mind, the heart, and the spirit. Reciting Quran with Tadabbur pulls the practitioner out of the rumination loop and into engaged, meaning-filled present-moment attention, which is precisely the mechanism that MBCT uses to interrupt the cognitive-emotional cycles that sustain distress.
MBCT uses narrative exercises and case examples to normalise the experience of difficulty and to counteract hopelessness by demonstrating that recovery is possible. The Quran provides the most powerful narrative resource available to the Muslim practitioner: the stories of the Prophets.
In Surah Al-Anbiya, three distinct profiles of distress are presented, each followed by the same Arabic phrase: Fa-istajabna lah, meaning ‘So We responded to him.’ This is the Quran’s explicit therapeutic promise: the call is heard, and the response is guaranteed.
| وأيوب إذ نادى ربه أني مسني الضر وأنت أرحم الراحمين — فاستجبنا لهAl-Anbiya 21:83 to 84 (Ayyub, upon him be peace): Physical and emotional suffering“Indeed, adversity has touched me, and You are the Most Merciful of the merciful. So We responded to him.” |
| لا إله إلا أنت سبحانك إني كنت من الظالمين — فاستجبنا لهAl-Anbiya 21:87 to 88 (Yunus, upon him be peace): Isolation and regret“There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers. So We responded to him.” |
| رب لا تذرني فردا وأنت خير الوارثين — فاستجبنا لهAl-Anbiya 21:89 to 90 (Zakariya, upon him be peace): Grief and longing“My Lord, do not leave me alone while You are the best of inheritors. So We responded to him.” |
The structure is identical in all three accounts: an honest cry of need, an acknowledgment of Allah’s greatness, and then the divine response. The call does not need to be polished or composed. It needs to be genuine. This is precisely what MBCT teaches regarding the importance of relating to experience without pretence or performance.
Use this checklist before each Salah to build the MBCT habit of intentional, structured preparation:
| Pre-Salah Preparation Checklist | |
| □ | I have made wudu with deliberate awareness, treating it as a mindful transition rather than a mechanical routine |
| □ | I have identified one specific difficulty or concern I am bringing into this prayer |
| □ | I have paused for at least 30 seconds before the Takbir to settle my body and orient my attention |
| □ | I have engaged the Yaqeen Visualisation: I am standing before Allah and He sees this difficulty |
| □ | I have set a specific intention: this Salah is an act of turning to Allah for help with a named challenge |
| □ | I have released the Doing Mode by consciously placing my to-do list aside for the duration of this prayer |
This journal applies the MBCT practice of structured reflection to consolidate therapeutic insights from each prayer. Brief, honest responses are more clinically valuable than lengthy ones.
| Reflection Prompt | My Response |
| The verse or phrase that touched me most in this Salah was… | |
| In Sujud, I brought this specific difficulty before Allah… | |
| I noticed my mind drifting to… I returned to presence by… | |
| My Khushu’ level today (1 to 10) and what shaped it… | |
| One thought I observed without being swept away by it… | |
| The reframe I carried from this Salah into the rest of my day… |
Rate the quality of present-moment engagement in each Salah across the week (1 is highly distracted, 10 is deeply present). Tracking reveals patterns: your optimal times for depth of practice, and the impact of life stressors on your capacity for Khushu’. This data is useful in clinical supervision and client sessions.
| Salah | Saturday | Sunday | Monday | Tuesday | Wednesday | Thursday | Friday |
| Fajr | |||||||
| Dhuhr | |||||||
| ‘Asr | |||||||
| Maghrib | |||||||
| ‘Isha |
The Three-Minute Breathing Space is the most widely used brief MBCT intervention. The following adaptation applies its three-stage structure using Islamic anchors:
| MBCT Principle | Islamic Parallel in Salah bi Khushu’ |
| Stage 1 (1 minute): Awareness. Step out of automatic pilot. Ask: what am I experiencing right now in thoughts, feelings, and bodily sensations? | Islamic Adaptation: Recite Bismillah Al-Rahman Al-Rahim slowly. Ask: what am I carrying right now? Name it honestly before Allah. |
| Stage 2 (1 minute): Gathering. Narrow attention to the breath. Use it as an anchor to return to the present. | Islamic Adaptation: Recite Subhanallah ten times, slowly, attending to the meaning and to the physical sensation of breath. This is remembrance as anchor. |
| Stage 3 (1 minute): Expanding. Expand awareness back outward to the body, then to the room, then to the next step. | Islamic Adaptation: Recite Inna lillahi wa inna ilayhi raji’un once, deliberately. Set one grounded intention for the next task. Return. |
This three-minute practice can be used at any moment of acute stress between the five daily prayers. It requires no special environment and no formal posture. It is available at any point in the day.
MBCT offers individuals something precious: a structured, clinically validated path out of the cycles of automatic thought and emotional reactivity that sustain psychological suffering. Its genius lies in its simplicity. You cannot think your way out of the problem because thinking is the medium of the problem. What is needed is a shift of mode: from doing to being, from analysis to presence, from avoidance to acceptance.
Salah bi Khushu’ offers the same thing, and it has been offering it for over fourteen centuries. Five times daily, without exception, the believing Muslim is called to step out of the Doing Mode and into the presence of Allah. Five times daily, they are offered the Three-Minute Breathing Space not as a clinical supplement but as a divine structure. Five times daily, the most powerful decentering reframe available is spoken aloud: Allahu Akbar. He is greater. Greater than this thought. Greater than this fear. Greater than this problem.
The integration of MBCT and Salah bi Khushu’ is not a marriage of convenience between two separate systems. It is the recognition that both are pointing toward the same essential therapeutic truth: presence heals. And for the Muslim, presence before Allah heals most completely.
| ألا بذكر الله تطمئن القلوبAl-Ra’d 13:28“Unquestionably, by the remembrance of Allah hearts find rest.” |
This is not a metaphor. It is not a comfort offered to those who have no other options. It is a divine guarantee about the fundamental nature of the human heart and its relationship to its Creator. May Allah grant you Khushu’ in your Salah, patience through your trials, and the deep, settled rest that comes only from genuine presence in His company. Ameen.
Imam Ayman Al-Taher, RP
Registered Psychotherapist | Islamic Scholar | MBCT-Certified Practitioner
Al-Iman Family Services | Mississauga, Ontario
www.aifs.ca
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