A Witness for Everlasting Love

My Lord, whom i belong to
my love whom i seek refuge into
our troubles are deep and so great
i barely see any one walk straight
We don’t know what exactly to do
the price for our sinful life and iniquity
is finally coming due
the prophet future prophecies and foretelling
are all coming very clear and true
The world around me is crumbling
with yes to all what is evil
and to what is godly it says no
no safe place can be any more found
the good people are losing the ground
it is people worship people
they just follow the flow
desires and the ease of life
their state is very scary and low
it is very blinding and profound
the good one losing the ground
the earth is getting narrower
filled with falsehood doubt
what is right is so wrong,
evil became their song
the bad is getting very strong
it is a negative heartless show
it makes my mind blow
the wrong is now what is right;
even the Muslims divided
they failed, they curse and fight
they lost all the clarity
they live with shortest sight
my Lord, it is you we need
Your guiding light indeed
your word for us to lead
To save us out of here;
to safety away from fear
the desires deviating people
the money their life steer
however my lord and master
I’ll focus on your path
i will walk in your holy book
and back i wont even look
the truth in my daily life
have spoken and the falsehood shook
i will call unto you alone
i will seek refuge from wrath,
temptations of this illusion
the doubts, suffer and confusion
this low and the dying world
the pain of the struggling sword
i ruled it out and let it go;
i walked your path with surety
maybe i love insanity
maybe i am very slow
but my reliance is on you
for you are here the master
its owner and its sustainer
i trust in you in full
i will be steady and still
i love you and only you i seek
you are the strong and powerful
i am the needy and weak
let me become the witness
a witness for everlasting love

Sheikh Anon

The Good, the Bad and the Deranged!


What a beautiful evening! The September sun gives sweetness in the air and a cool breeze reminds me autumn is here.

A reflective moment to gather my thoughts, digest the day, the week, the year. Okay just the day! Four children doesn’t leave me much time to reflect away!

But I do take snippets of time to pause, and when I do I breath deep and my eyes tingle and sting at my flaws.

The effect of repetitive worldly issues flash through tv sets , newsfeeds and on paper, its just another day, nothings changed.

War, loss, anger, sadness, guilt, oppression; the combined mixture of emotions is just angst and repression.

‘just?’ well it’s a consistent reoccurrence , I’m becoming desensitised to the lack of political reassurance.

World leaders, politicians, corporations and cults. A bombardment of anti-religious insults.


A community teacher has just expressed how emotionally turbulent our lives have become. We receive texts, emails, social media newsfeeds giving us good news then bad, It was heart warming and a reminder to what we once had.

We once were examples of the best of mankind but now were all hypocrites leaving our Quran behind.

Okay they’re not all hypocrites, perhaps just me, so what do I do with myself I plea?

I look at my children whom I just fed, soon they’ll have bubble bath and then off to bed!

I get angry and cross when they ask me for gifts for Eid, ‘how could you ask me when there are so many in need?’

But its not their fault, its mine, I just need to teach them until the end of my time.

So what do I teach them? What’s the objective? Where’s the end?

I shall start with, forgiveness and empathy in the hope it will mend.

For this is not a new subject, its been told a thousand times, but today there are renewed intentions for the sake of mankind.

By  mum/therapist/believer in hope!

An Islamic Inspired Approach to TA Psychotherapy

‘An Islamic inspired approach to counselling and psychotherapy which blends Transactional Analysis  theory with Islamic teachings and guidance.’


At Salaam Solutions (www.muslimpsychotherapist.com) the approach is unique as the therapist draws upon the Humanistic and Analytical approach of Transactional Analysis. This approach complements the Islamic philosophies of human nature and personality development. The ‘Ego’ states model is useful to begin to understand the Islamic concept of Nafs (human personality). Transactional Analysis psychotherapy can be a helpful intervention to use alongside all stages of Islamic Tarbiyah and Tazzkiayh (self development and spiritual purification). Transactional Analysis techniques such as game theory, ego state formation and script analysis can help one to understand personal barriers to performing certain tasks such as prayer, and /or what whispers within distort the transmissions between Aql/Nafs and Qalb. (intellect/personality and soul).

The aim of psychotherapy & counselling is to support the client as they walk the journey of self awareness and change. The aim of Islamic psychotherapy & counselling supports this but it also includes a spiritual element of transformation and a higher purpose and goal, God consciousness (Taqwa).

The techniques and guidance drawn upon to assist both therapist and client derive from the concept of Tarbiyah and Tazzkiyah. Transformation is through learning and implementing the guidance within the Quran. In addition we draw upon examples of our beloved Prophet swws and his companions (may Allah be please with them).

Where do Islamic counselling & psychology concepts originate?

There is no one word translation for the word psychology in Arabic other than the principles of what psychology is based on and referred to as; the study of the human psyche (Nafs) in Arabic, Ilm-al-Nafs (knowledge of the self) (Ahmad, 2005). The most notable scholar that relates to the concept of the personality and purification of the self and soul was Abu Hamid Muhammad Al – Ghazali (1058-1111) whose comprehensive psycho-spiritual philosophies were based on his knowledge of the Quran and Hadith. Other notable Islamic philosophers and scholars who wrote extensively on the subject include; Al-Kindi (801-866), Al-Razi (864-932), Al-Farabi (870-950), Ibn Sina (980-1037), Ibn Rushd (1126-1198) and Ibn Arabi (1164-1240) (Abu Raiya, 2011). According to Al- Ghazali, the psycho-spiritual structure of a human is said to compromise of four; Qalb (spiritual heart), Ruh (spirit), Nafs (psyche or self) and A’ql (intellect/mind) (Al- Ghazali, 1995).

Like Western forms of psychology, psychological balance and harmony in Islam are considered achievable through awareness, change and re-alignment of the self to a natural, harmonious balance (Haeri, 1989). But what is most noticeably different between Western non-theologically based theories of psychology to Islamic interpretations of psychology is that the highest form of purification, peace and balance of the self and soul, is achievable through God consciousness, referred to as taqwa (Al-Ghazali, 1995; Murad, 2000). For Muslims this is achievable in the following way; seeking knowledge and support from Allah through consultation of the revealed guidance (Quran), submittance to the creator and acceptance of his creation (shahadah). In addition ritual prescribed acts of worship and self purification such as; prayer (salah), fasting (sawm), charity (zakat) and the personal endurance of pilgrimage to Mecca (Hajj) is prescribed of all Muslims.

Within the field of Tazkiyyah and Tarbiya (fields of self-development and spiritual purification) the journey towards Taqwa (God consciousness) and self awareness is through:

  • Positive lawful intentions (Niyyah)
  • The remembrance of Allah (Zhikr)
  • Contemplation of Creator and creation (tadadbur & tafakkur)
  • Repentance (tawbah)
  • Seeking personal development & guidance through education, advice and support (Istisharah)
  • Seeking Gods guidance (Istikhara)
  • Goal making, evaluation and action (Basra, ‘Aml & Azm)
  • Self watching/Midfulness (Muraqabah)
  • and always Putting trust in Allah ( Al-Tawakkul-Allah)

(Abu-Raiya, 2011; Barise, 2005; Cardo 014; Hussein Rassool, 2016; Skinner, 2010; Utz, 2011).

It should be noted however that the explanation of Islamic concepts of personality and psycho-spiritual existence are considered offerings towards an understanding of Quranic teachings and are in no way defined by the interpreters as definitive truths in the explanation of the Quranic verses (Al-Ghazali, 1995; Haque, 2009; Abu-Raiya, 2012). The study of the Quran and its reference to the human soul is a journey of discovery as is the nature of the human being. Muslim philosophers, scholars and students endeavour to contemplate the complexities of its formation and existence whilst bearing in mind the verse in the Quran that informs them;

‘They ask you (Muhammad swws) about the ruh (spirit). Say, the ruh is by the command of my Lord, and that you (human beings) have been given but little knowledge’ (Quran, 17;85)

With regards to mental health and well-being the Quran supports the importance of seeking balance and harmony of the self in many of its verses, for example one verse says;

Indeed he succeeds who purifies his own self’ (Quran, 91:9)

The Quran also supports seeking guidance and counsel and emphasises the free will of an individual to be inspired towards seeking such help;

‘ .. Allah would not change the condition of a person until they change what is in themselves’ (Quran, 8:53)

The importance of consulting others which could relate to a counsellor, is emphasised when the Prophet Muhammad (swws) said;

‘Reported by Abu Dawwud and Tirmizi from the Hadith of Abu Dardaah

said that Prophet Muhammad (swws) said to the companions one day:

“Shall I inform you on what is better than Salat, Fasting and Zakat?” The companions replied; yes please Rasoululah (swws).

Prophet Muhammad (swws) said: “Reconciling between two.”

(Al-Tirmidhi, no. 2509 as cited in Hadith al-Islam, 2014. p192)

(G.Cardo, 2014 p19-20)

‘G.Cardo (2014) A Systematic Review Which Explores Counselling Modalities that have been Developed or Adapted to suit the needs of the British Muslim Client’ (edited 2015). Unpublished Dissertation. University of Salford

For reference list contact G Cardo via this website