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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.