قِصَّةُ فِقْهِ النَّفْس وخِطَّةُ المَجَالِس

Yes. It helps you understand the world and its laws as its Creator intended, which changes how you see yourself, other people, and your relation with Allah.

Its distinction is honest confrontation with the self plus a complete practical method, and that leaves a deep contentment. Some people past fifty and sixty described it as being born again.

Total attention: clear the time, remove distractions completely while listening.

Write. Keep a notebook and pen for the benefits and the assignments.

Keep a separate applications notebook: pages for the practical duties from each lesson, followed up one by one.

Do the assignments, and keep pace with the interactive groups.

Yes, many: readings, practical applications, continuous practice.

Joining the "suhbat fiqh al-nafs" groups makes recording the benefits and tracking the duties easier.

Yes, more detail. The earlier meetings were short introductions then open consultations; these sessions are dedicated to presenting the material itself, in detail and at greater breadth.

A student of knowledge who can connect issues and close his own gaps will benefit greatly from the condensed course.

The golden advice: start with this and hold to it. If afterward you find a pressing need for fine detail found only in the full courses, register then. Otherwise this suffices.

Begin with the summary that is available now. Complete it, and only if you then feel a real need for detail available nowhere else, register for the long course.

He considers fiqh al-nafs foundational and complementary to other sciences; scheduling is your own call.

Bina' Manhaji is excellent, and he routinely refers people to such programs rather than claiming to encompass every science.

Certainly. Fiqh al-nafs is a whole way of living according to the divine patterns: conduct, daily work, worship, marriage, dealing with others.

Not advised if the condition is advanced enough to block concentration, or if it makes the person dwell on his symptoms instead of benefiting. Close that door and work with the specialist or doctor.

Advised if the person can hold the balance and benefit from the material and its applications without surrendering to the compulsive thinking. Diagnosed cases have benefited a great deal from the "Ma'a Nafsi" program.

See a psychiatrist first. That step comes before any course or any knowledge.

It could, if it came at the beginning. It is placed at the very end of the material, after the student has been founded intellectually and psychologically enough to protect himself.

Emptying and change are an original part of the "Wa nafsin" material and its main axes; the detailed answer sits inside the method.

Start with this condensed course, to build a clear methodological faculty for receiving revelation's texts and understanding the soul, before reading other books.

Return to the detailed letter addressed to those who want to study the human soul, available on the channel.

Study fiqh al-nafs first, to build a clear methodological faculty that lets you receive revelation's texts and understand the vocabulary from an authentically Islamic reference, before engaging Western academic theory.

The shortfall comes from an inferiority complex and epistemic dependence on the West among those working in the Islamic field.

Some of the work is reachable: the Islamic Psychologists Association link on the channel, the IIIT series introducing the heritage, and the lectures of Dr Khalid Jabir.

The dominant culture: the Western epistemic model rules, and many people, including the religious and the callers, fall under it.

Strain and forced reconciliation: some preachers work hard to dress Western concepts in Islamic color.

Traditional teaching: students grow inside narrow frames that never let them study the soul or treat reality from revelation directly.

The inferiority complex and ignorance of the heritage: a felt inadequacy before Western output, with severe neglect in digging out the deep treasures we already have.

Shaykh Wajdan al-Ali: his existential presentation overlaps deeply with fiqh al-nafs.

Brother Hilmi: excellent writing in this area, though not published under the name fiqh al-nafs.

Dr Sharif Tahir: distinguished, valuable material on childhood and upbringing.

Watch the first two episodes of the "Ma'a Nafsi" program on YouTube; they summarize the core idea in about half an hour.

Then the shaykh's detailed interview with "al-Akh al-Siddiq".

Begin with this current summary, alongside the weekly tarbiyah groups and sessions streamed live on YouTube.

He pointed to two posts on the channel, one titled "Khulasah" and another link titled "al-Nafs", and recalled the Prophet's counsel to the man who asked him: do not become angry.

Possible, but not advised at all. The founding standards and terms established in "Iqra" are passed over and built on quickly in "Wa nafsin", and without them the student feels scattered and estranged.

Yes, the stream is open to everyone. But attending "Iqra" and keeping the order of priorities remains the best way to get the most from it.

It takes a long time. After "Iqra" finishes there is a wait of roughly two to three weeks for a new section, and usually about six months before a following cohort.

No. There will be no spontaneous dialogue sessions with a host as before. The shaykh presents the material himself in an ordered way to deliver as much as possible, then opens the floor for comments and questions at the end.

Contact the coordinating sisters directly; their handles are on the channel.

Take it to the coordinating sister or the registration supervisors through the handles set up for this.

The updated notes have not been revised yet and are not currently available.

The announcements and material are already published. He does his part; making it reach people is with Allah.

He acknowledged overlooking telling the masjid congregation that he would be broadcasting, and had contacted brother Mu'adh to arrange availability on the masjid's page if they wish.

Strongly recommends him: "any material of his, listen to it", expressing open partiality and great love for his work.

His work on the marriage file is excellent and very successful. The shaykh holds some reservations about his material on upbringing.

Answered briefly: "I am not at ease with his presentation."

He excuses himself entirely from private consultations and therapy sessions. After a previous brain hemorrhage he is medically barred from exerting himself, and such sessions demand effort he cannot bear now.

He misses Iraq and every place he lived: Iraq, Kuwait, Khobar, Jordan. He holds that true belonging is to Allah, and living in His wide earth.

The obstacles are security, having been targeted before for fighting destructive ideas, and medical, being currently barred from travel after the hemorrhage.

It will be announced soon. It eases marriage by studying applicants' files from both sides carefully and matching them on how they define themselves.

By Allah's grace it is very successful; the marriages made through it are living in calm and contentment.