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10-25-2002 @ 12:00 AM    Notify Admin about this post
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The Types of Heart

Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah
Translator is unknown


Just as the heart may be described in terms of being alive or dead, it may also be regarded as belonging to one of three types; these are the healthy heart, the dead heart, and the sick heart.

The Healthy Heart

On the Day of Resurrection, only those who come to Allah with a healthy heart will be saved. Allah says:

"The day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart." (26:88-89)

In defining the healthy heart, the following has been said: "It is a heart cleansed from any passion that challenges what Allah commands, or disputes what He forbids. It is free from any impulses which contradict His good. As a result, it is safeguarded against the worship of anything other than Him, and seeks the judgement of no other except that of His Messenger(sallallaahu alayhi wa sallam). Its services are exclusively reserved for Allah, willingly and lovingly, with total reliance, relating all matters to Him, in fear, hope and sincere dedication. When it loves, its love is in the way of Allah. If it detests, it detests in the light of what He detests. When it gives, it gives for Allah. If it withholds, it withholds for Allah. Nevertheless, all this will not suffice for its salvation until it is free from following, or taking as its guide, anyone other than His Messenger(sallallaahu alayhi wa sallam)."

A servant with a healthy heart must dedicate it to its journey's end and not base his actions and speech on those of any other person except Allah's Messenger(sallallaahu alayhi wa sallam). He must not give precedence to any other faith or words or deeds over those of Allah and His Messenger(sallallaahu alayhi wa sallam), may Allah bless him and grant him peace. Allah says:

"Oh you who believe, do not put yourselves above Allah and His Messenger(sallallaahu alayhi wa sallam), but fear Allah, for Allah is Hearing, Knowing." (49:1)

The Dead Heart

This is the opposite of the healthy heart. It does not know its Lord and does not worship Him as He commands, in the way which He likes, and with which He is pleased. It clings instead to its lusts and desires, even if these are likely to incur Allah's displeasure and wrath. It worships things other than Allah, and its loves and its hatreds, and its giving and its withholding, arise from its whims, which are of paramount importance to it and preferred above the pleasure of Allah. Its whims are its imam. Its lust is its guide. Its ignorance is its leader. Its crude impulses are its impetus. It is immersed in its concern with worldly objectives. It is drunk with its own fancies and its love for hasty, fleeting pleasures. It is called to Allah and the akhira from a distance but it does not respond to advice, and instead it follows any scheming, cunning Shaytaan. Life angers and pleases it, and passion makes it deaf and blind (1) to anything except what is evil.

To associate and keep company with the owner of such a heart is to tempt illness: living with him is like taking poison, and befriending him means utter destruction.

The Sick Heart

This is a heart with life in it, as well as illness. The former sustains it at one moment, the latter at another, and it follows whichever one of the two manages to dominate it. It has love for Allah, faith in Him, sincerity towards Him, and reliance upon Him, and these are what give it life. It also has a craving for lust and pleasure, and prefers them and strives to experience them. It is full of self-admiration, which can lead to its own destruction. It listens to two callers: one calling it to Allah and His Prophet(sallallaahu alayhi wa sallam) and the akhira; and the other calling it to the fleeting pleasures of this world. It responds to whichever one of the two happens to have most influence over it at the time.

The first heart is alive, submitted to Allah, humble, sensitive and aware; the second is brittle and dead; the third wavers between either its safety or its ruin.

Aboo Shaahir as-Salafee

10-11-2008 @ 2:33 PM    Notify Admin about this post
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As Salaamu 'Alaykum wa Rahmatullahi wa Barakaatuh



Ibn ul-Qayyim, may Allah have mercy upon him, said:
     The keys to the life of the heart lie in reflecting upon
     the Qur'an, being humble before Allah in secret, and
     leaving sins.(1)

Allah, the Most High, said:

     A Book which We have sent down to you, full
     of blessings that they may ponder over its
     verses, and that men of understanding may take
                                  [Surah Sad(38):29]

   So Allah informed us that He sent down this Great Qur'an, blessed its wording, meaning, commands, prohibitions and regulations. Amongst its blessings is that the one who recites even one word of it then he has a reward, and this reward is increased tenfold, as mentioned in the hadith reported by at-Tirmidhi, and at-Tirmidhi said that it is hasan sahih.(2)  Also amongst its blessings is that the one who reads it and acts upon it shall not be misguided in this world, nor fall into distress and misery in the Hereafter as stated by Ibn 'Abbas (radiyAllahu 'anhu) in the commentary to the verse,

      ...whoever follows My guidance shall neither go
      astray nor fall into distress and misery.
                                    [Surah Ta Ha(20):123]

   Amongst its blessings is that the one who learns it and teaches it is from the best of people as occurs in the hadith reported by al-Bukhari,

      The best of you is the one who learns the Qur'an
      and then teaches it.(3)

   Amongst its blessings is that it will be an intercessor on the Day of Judgement for its companions who used to act by it in this world as occurs in the two ahadith reported by Muslim in his Sahih.(4)

   He, the Exalted informed us that He revealed the Qur'an so that its meanings, commands and prohibitions may be reflected over, such that if one were to come across a verse commanding something then he should follow it. If one were to come across a verse forbidding something then he should leave it.

   If one were to come across a verse concerning the Mercy of Allah then he would hope for this Mercy and ask for it. If one were to come across a verse threatening with punishment then he would fear this and seek refuge with Allah from it. If one were to come across a verse concerning the glorification of Allah then he would glorify Allah, and through this faith, knowledge, guidance and taqwa will increase. Allah said while describing the believers,

     And when His verses are recited unto them, they
     increase their faith.
                                       [Surah Anfal(8):2]

   Due to their containing promises and threats that motivate hope and fear; and Allah, the Most High, said,

     Do they not ponder over the Qur'an or are there
     locks upon their hearts?
                                       [Surah Muhammad(47):24]

   Amongst the ways of giving life to the heart is to be humble to Allah in secret. Meaning to desire and long for Allah through supplication, seeking forgiveness, turning to Him, asking for victory, Paradise and shelter from Hellfire at the time when Allah descends to the lowest Heaven in the last third of the night, as occurs in the authentic hadith,

     Our Lord descends to the lowest heaven when a
     third of the night remains, saying: Who is supplicat-
     ing to Me that I may answer him? Who is asking of
     Me that I may give him? Who is seeking forgiveness
     of Me that I may forgive him?(5)

   This hadith contains encouragement to stand in the last part of the night, praying, supplicating, and asking for forgiveness, Paradise and safety from the Fire, and supplication for good in this life and the Hereafter. Indeed Allah has commanded us with supplication and promised to reply, and He who is far removed from imperfection, does not break His promises. Amongst the times that this reply will be attained is the last part of the night, and this is a blessing that Allah bestows upon whomsoever He wishes, and Allah is the Possessor of great blessings and bounty. And from the ways of giving life to the heart is to leave the sins that kill it, as in the hadith,

     When the servant performs a sin a black spot ap-
     pears on his heart, and if he seeks forgiveness this
     black spot is removed, and if he returns to sin the
     black spot grows until his heart becomes black, and
     this is the 'ran' about which Allah spoke,

     Nay! But on their hearts is the covering of sins
     (ran) which they used to earn.
                                      [Surah ul-Mutaffifin(83):14](6)

   The poet said,

                    'I saw the sins killing the hearts;
                 Breeding ignominy due to their addiction;
                 And in the leaving of sins lies its life;
             And it is best for your soul that you preserve it.'  

(1)Hadiyyul-Arwah ila Biladil-Afrah[p.45]of Ibn ul-Qayyim.
(2)Referring to the hadith reported by Ibn Mas'ud (radiyAllahu 'anhu), that the Messenger of Allah (sallAllahu 'alayhi wa sallam) said, 'The one who recites a word of the Qur'an shall get one reward which then is increased tenfold. I do not say that Alif Lam Mim is a word, but Alif is a word, Lam is a word, and Mim is a word.'
   Reported in Riyad as-Salihin[Eng. Trans.2/62 no.106], Mishkat al-Masabih[Eng. Trans.1/452],at-Tirmidhi[no. 2912] and ad-Darimi. It is Sahih. Refer to as-Sahihah[no.660] and the notes of Shu'ayb al-Arna'ut to Zaid al-Ma'ad of Ibn al-Qayyim[1/339]. [Translator's Notes]
(3)Sahih al-Bukhari[6/501 no.545].
(4)See also the chapter, 'The Excellence of Reciting the Qur'an' in Riyad as-Salihin. Referring to the hadith of Abu Umamah (radiyAllahu 'anhu), that he heard the Messenger of Allah (sallAllahu 'alayhi wa sallam) say: 'Recite the Qur'an, for on the Day of Resurrection it will come as an intercessor for those who recite it. Recite the two brightones, al-Baqarah and Al-'Imran, foron the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those whho recite them. Recite Surah al-Baqarah, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.'

   And the hadith of an-Nawwas (radiyAllahu 'anhu), that he heard the Messenger of Allah (sallAllahu 'alayhi wa sallam) saying: 'On the Day of Resurrection the Qur'an and those who acted according to it will be brought with Surah al-Baqarah and Al-'Imran preceding them.' The Messenger of Allah (sallAllahu 'alayhi wa sallam)likened them to three things, which I did not forget afterwards. 'Two clouds or two black canopies with light between them, or like two flocks of birds in ranks pleading for one who recited them.' Sahih Muslim[Eng. Trans.2/385-386 no. 1757, 1759][Translator's Note]
(5)Sahih al-Bukhari[no.9474] and Muslim[no.758].
(6)Reported by an-Nasa'i and at-Tirmidhi[1/128], who said it was hasan sahih.


Taken from the book: Diseases of the Hearts & Their Cures
By: Shaykhul-Islam Ibn Taymiyyah
Pgs: 41-42

   Allah, the Most High,said,

(i) He will heal the breast of a believing folk.
                                [Surah Tawbah(9):14]

(ii)And when I become sick, He heals me.
                                [Surah Shu'ara(26):80]

(iii)...There has come unto you an exhortation from your Lord,
     a healing for that which is in your breasts, a guidance
     and mercy for the believers.
                                [Surah Yunus(10):57]

(iv)And We reveal of the Qur'an that which is a healing
    and a mercy for the believers.
                                [Surah isra'(17):82]

(v)It is a guidance and a healing for those who believe.
                                [Surah Fussilat(41):44]

(vi)There comes forth from their bellies a drink of diverse
    hues wherein is a healing for mankind.
                                [Surah Nahl(16):69]

Was Salaam,
Jameelah Iman Muhammad bint Vasquez

Allaah The Exalted Says:
"And seek help in patience and As-Salat and truly, it is extremely heavy and hard except for Al-Khashi'un." Surah al-Baqarah:45

10-12-2008 @ 12:40 AM    Notify Admin about this post
Posts: 47
Joined: Aug 2007

As Salaamu 'Alaykum wa Rahmatullahi wa Barakaatuh

The Disease of Desires and Passionate Love
By: Shaykhul-Islam Ibn Taymiyyah
Pgs: 117-129

[3.1  Between Jealousy and Desires]

   Miserliness and jealousy are sicknesses that lead to the soul hating that which would benefit it, and its loving that which would harm it. This is why jealousy was mentioned alongside hatred and resentment in the preceding ahadith. As for the sickness of desire and passionate love then this is the soul loving that which would harm it and coupled with this is its hatred of that which would benefit it.

   Passionate love is a psychological sickness, and when its effects become noticeable on the body, it becomes a sickness that afflicts the mind also. Either by afflicting the mind by the likes of melancholy, or afflicting the body through weakness and emaciation. But the purpose  here is to discuss its effect on the heart, for passionate love is the fundament that makes the soul covet that which harms it, and if he is not satiated by that then he is grieved, and if he is satiated then his sickness increases.

[3.2  The Reality of Passionate Love (ishk)]

   The same applies to the heart afflicted with this love, for it is harmed by its connection to the loved, either by seeing, touching, hearing, even thinking about it. And if he were to curb the love then the heart is hurt and grieved by this, and if he gives in to the desire then the sickness becomes stronger and becomes a means through which the grievance is increased.

   In the hadith there occurs,
             Indeed Allah shelters His believing servant from the
             world just as one of you shelter your sick ones from
             food and drink (that would harm them). (1)

   In the hadith concerning the saying of Musa reported by Wahb(2), which is recorded by Iman Ahmad in az-Zuhd,

             Allah says: 'Indeed I drive away My friends from the
             delights of this world and its opulence and comfort
             just as the compassionate shepherd drives away his
             camel from the dangerous grazing lands. And indeed
             I make them avoid its tranquility and livelihood, just
             as the compassionate shepherd makes his camel to
             avoid the resting-places wherein it would be easy
             prey. This is not because I consider them to be in-
             significant, but so that they may complete their portion
             of My Kindness in safety and abundance, the delights
             of the world will not attract him and neither would
             desires overcome him.'

   Therefore the only cure for the sick lies in his removing the sickness  by removing this blameworthy love from his heart.

   People are divided into two opinions concerning passionate love: One group says that it falls into the category of intentions and wishes, this being the famous opinion. Another group says that it falls into the category of imagination and fantasies and that it is a corruption of the imagination since it causes one to depict the one who is loved in other than his true reality. This group went on to say:

              And this is why Allah has not been described with  
              passionate love (ishk) and neither that He passion-
              ately loves (ya'shik) because He is far removed from
              this, and one cannot be praised who has these corrupt

   As for the first group, then from them are those who said:

              'He is described with passionate love (ishk) because
              it is a complete and perfect love and Allah loves

   And it is reported in the narration of 'Abdul Wahid bin Zayd that he said,
              'The servant will always continue to draw closer to
              Me, loving Me and I loving him (A'shiquhu).'

   This is the saying of some of the Sufis but the majority do not apply this word to Allah, because passionate love is a love exceeding the proper bounds, as for the Love of Allah then it has no end and cannot exceed the proper bounds. Passionate love is to be considered blameworthy without any exceptions, it is not to be praised when it is directed towards the Creator or created because it is a love that exceeds the proper bounds.  

   This is also true because the word 'passionate love' is only employed with regards to a man loving a woman or child (or vice versa), it is not employed in things such as the love of ones family, property or status, just as it is not employed with regards to love of the Prophets and the righteous. Commonly, you will find this word being mentioned alongside a forbidden action, such as loving a woman who is not lawful for him, or loving a child joined with the unlawful glance and touch and other such unlawful actions.

   As for the love of a man for his wife or slave-girl which leads him out of the folds of justice such that he does unlawful things for her and leaves what is obligatory as commonly happens even to the extent that he may oppress his son born of his old wife due to this love of his new wife, or to the extent that he will do things to keep her happy that would harm his religion and worldly life. For example, his singling her out for inheritance that she does not deserve, or that he gives her family authority and property that exceeds the limits set by Allah, or he goes to excesses in spending on her, or he makes unlawful things possible for her which harms his religion and worldly life. This passionate love is forbidden with regards to one who is permissible for him, so how would it be with regards for one who has passionate love for someone who is unlawful or with regards to two men? For this contains a corruption the extent of which none can assess except the Lord of the servants; it is a sickness that corrupts the religion and objectives of the one who possesses it, then it corrupts his intelligence and then his body.
Allah, the Most High, says,

               ...Then do not be soft in speech, lest in whose
               heart is a disease should be moved with desire,
               but speak in an honourable manner.
                                                     [Surah Ahzab(33):32]

   There are some whose hearts contain the disease of desire and whose perceptions are only skin deep. When the object of the desire submits, the sickness is satiated, and this satiation strengthens the desire and pursuit of the object and hence strengthens the sickness. This is in contrast to the one whose objective is not met, for this failure results in removing the satiation that would strengthen the sickness and thereby the desire is weakened as is the love. This is because the person definitely intends that there be no action accompanying his desire, for otherwise all his desire would be just whisperings of the soul, unless there is some speech or looking accompanying this.

   As for the one who is afflicted with this passionate love but holds back and is patient, then indeed Allah will reward him for his taqwa as occurs in the hadith:

                 That the one who passionately loves someone yet
                 holds back, conceals this and is patient, then dies
                 upon this, will be a martyr. (4)

   This hadith is known to be the report of Yahya al-Qatat from Mujahid from Ibn 'Abbas from the Prophet (sallAllahu 'alayhi wa sallam) but it is problematic and such a hadith is not to be depended upon.

   But it is known from the evidences of the Shari'ah that if one were to hold back from performing that which is unlawful, be it looking, speaking or acting, and he conceals this and does not articulate it so as not to fall into that which is prohibited and he is patient in his obedience to Allah and keeping away from disobedience to Allah, despite the pain that his heart feels due to passionate love, (similar to the case of the one who is patient through a calamity), then indeed this person would gain the same reward as those who have feared Allah and been patient.

                Verily, he who fears Allah and is patient, then
                surely Allah makes not the reward of the doers
                of good to be lost.
                                                       [Surah Yusuf(12):90]

   This holds true for the disease of envy and all other sicknesses that afflict the heart. So when the soul pursues that which would anger Allah, and the person prevents himself from this, fearing Allah, then he is included in His saying,

                But as for him who feared standing before
                his Lord, and restrained himself from impure
                evil desires, and lusts. Verily, Paradise will be
                his abode.
                                                [Surah Naz'iat(79):40-41]

   When the soul loves something, it will do all that it can to attain it, so the one who does this out of having a blameworthy love or hatred then this action of his would be sinful. For example, his hating a person due to envying him and thereby harming  whosoever is linked to that person either by preventing his rights or by showing them enmity, or his doing something that is commanded by Allah but he does it due to his desires and not for the sake of Allah.

   These types of sicknesses are commonly found in the heart. The person can hate something and due to this hate, love a great many things due to mere whims and fancies. As one poet affected by this said,

             For the sake of a Sudanese girl he loved Sudan to the
           point that he loved the black dogs due to his love of her.

   So he loved a black girl, and therefore loved all types of black even the blackness of dogs! All of this is a sickness in the heart with regards to its imagination, fantasies and desires. We ask Allah that He eliminate all of the illnesses from our hearts, and we seek refuge with Allah from evil manners, desires and sicknesses.

  [3.3  The Natural Inclination of the Heart is to Love Allah]

   The heart has only been created for the worship of Allah, and this is the natural disposition (fitrah) upon which Allah created His servants as the Prophet (sallAllahu 'alayhi wa sallam) said,

               Every new-born child is born upon the natural dis-
               position and it is his parents that make him a Jew,
               Christian or a Magian, as an animal produces a per-
               fect young animal, do you see any part of its body

   Then Abu Hurayrah, (radiAllahu 'anhu), said, recite if you wish the saying of Allah,

                The Fitrah of Allah with which He has created
                mankind. No change is there in the creation of
                                                      [Surah Rum(30):30](5)

   So Allah has made the natural disposition of His servants to love Him and worship Him Alone, so if the natural disposition was to be left as it is without corrupting it , then it would be cognizant of Allah, loving Him Alone; but the natural disposition does become corrupted due to the sickness of the heart such as the parents making it a Jew or a Christian even though this be by the Will and Predecree of Allah, just like the body is altered by amputation. But even after this it is possible for the heart to return to the natural disposition if Allah makes this easy for the one who does his utmost to return it to the natural disposition.  

   The Messengers were sent to affirm and re-establish the natural disposition and to perfect it, not to alter it. So when the heart loves Allah Alone, making the religion sincerely for Him, it will not be tried by the love of anyone else, not to mention be tried with passionate love because were it to be afflicted with passionate love then this would diminish its loving Allah Alone. This is why when Yusuf was tried with this passionate love (directed to him) his love of Allah Alone, making the religion sincerely for Him, did not allow him to be overcome by this, rather Allah said,

               Thus it was, that We might turn away from him
               evil and illegal sexual intercourse. Surely he was
               one of our chosen, guided slaves.
                                                     [Surah Yusuf(12):24]

   As for the wife of al-'Aziz, it was because she was and her nation were polytheists that she was afflicted with passionate love. No one is afflicted with passionate love except that this diminishes his singling out Allah Alone for worship and his faith. The heart that repents to Allah, fearing Him, has two routes by which it can remove this passionate love:

  [3.4  Preventive Measures from Passionate Love]

1) Repenting to Allah and loving Him, for indeed this is more satisfying and purer than anything else, and nothing will be left to love along side Allah.

2) Fearing Allah, for indeed fear is the opposite of passionate love and removes it.

   So everyone who loves something, with passion or otherwise, then this love can be removed by loving that which is more beloved to compete with it.(6)

   This love can also be removed by fearing the occurrence of a harm that is more hateful to one than leaving this love. So when Allah is more beloved to the servant than anything else, and more feared by him than anything else, then he will not fall into passionate love or find any love that would compete with his love of Allah, except in the case of negligence or at a time when this love and fear has become weak by his leaving some of the obligatory duties and by performing some of the prohibited actions. For indeed faith increases with obedience and decreases with disobedience , so each time a servant obeys Allah out of love and fear, and leaves a prohibited action out of love and fear, his love and fear becomes stronger, and any love or fear of anything else besides Allah will disappear from his heart.

  [3.5  Some Cures for the Heart]

   The same is true for the sickness of the body: for the health of the body is preserved by the same, and the sickness is repressed by the opposite. The correctness of the faith in the heart is preserved by its like, meaning that which would breed faith in the heart from the beneficial knowledge and righteous action for these are its nourishment as occurs in the hadith of Ibn Mas'ud, reported as his saying and as a hadith of the Messenger (sallAllahu 'alayhi wa sallam),

               Indeed every host loves that people come to his
               table spread, and indeed the table spread of
               Allah is the Qur'an.

   So the Qur'an is the table spread of Allah.

   From those things that nourish the heart are supplication at the end of the night, the times of Adhan and Iqamah, in his prostration, at the ends of the prayers(7) add to this repentence. For indeed the one who repents to Allah and then in turn Allah forgives him, He will then give him enjoyment for an appointed time. That he takes to reciting the reported adhkar for the day and at the time he sleeps. That he bears with patience  what he is enticed with that would divert him from all of this, for Allah will immediately aid him with a spirit from Him and write faith in his heart. That he be eager to complete the obligatory duties such as the five prayers inwardly and outwardly for they are the pillars of the religion. That his words of recourse be

               la hawla wa la quwwata illa billahi (8)

   for by them heavy burdens can be born, horrors can be overcome, and the servant be gifted with the best of conditions to live in. That he should not give up the supplication and seeking help from Allah, for the servant will be answered as long as he is not hasty, saying:

               I have supplicated and supplicated but I have not
               been answered. (9)

   That he should know that help comes with patience, that relief comes after anxiety and distress, that after every period of difficulty there follows a period of ease. (10)

   That he knows that no prophet or one less than him was rewarded with a good end except as a result of his being patient.

   And all praise and thanks are due to Allah, the Lord of Creation. To Him belongs praise and grace  for guiding us to Islam and the Sunnah, a praise that would suffice His favors to us outwardly and inwardly, as is required for the nobility of His Face and might of His Magnificence. Abundant Peace and Blessings be upon our prophet, Muhammad (sallAllahu 'alayhi wa sallam), and upon his family, Companions, his wives the mothers of the believers, and all those who follow them in good until the Day of Judgement.

(1)A similar hadith to this reported by al-Bayhaqi and it is a daif hadith. (refer to Fayd al-Qadir).
(2)Wahb ibn Munabbih is a noble tabi'i, but this hadith is reported from him directly to the Prophet (sallAllahu 'alayhi wa sallam) and is not authentic.
(3)not listed
(4)A da'if hadith. Refer to the discussion concerning its inauthenticity in al-Jawab al-Kafi and Rawdah al-Muhibbin of Ibn al-Qayyim and Silsilah ad-Da'ifah of al-Albani.
(5)Reported by al-Bukhari and Muslim.
(6)Refer to Rawdah al-Muhibbin of Ibn al-Qayyim for he has a beautiful discussion concerning this.
(7)These are the times in which Allah answers the supplications, there are authentic ahadith concerning these.
(8)The Prophet (sallAllahu 'alayhi wa sallam) said, 'indeed it is a treasure from the treasures of paradise.' Reported by al-Bukhari and Muslim from the hadith of Abu Musa al-Ash'ari.
(9)Reported by Muslim
(10)A hasan hadith reported by Ahmad and at-Tirmidhi from the hadith of Ibn 'Abbas

Was Salaam,
Jameelah Iman Muhammad bint Vasquez

Allaah The Exalted Says:
"And seek help in patience and As-Salat and truly, it is extremely heavy and hard except for Al-Khashi'un." Surah al-Baqarah:45

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