From the 3rd chapter: The signs of the illness of the heart and its return to health and clarifying the way to the human being knowing his faults (the faults of himself) >>>
Acknowledge that every body part was created for a specific action.
- · Your hands were created to grasp.
- · Your legs were created to walk.
- · Your eyes were created to see.
- · Your ears were created to hear.
So the sign of the body parts illness is the difficulty or of the action to happen from that body part (the disability of that body part to do the action it was created for), or it happens with a type of disorder.
Therefore the illness of the hand is the incapability of grasping. The illness of the eye is the incapability of seeing. And the illness of the heart is that it is incapable of doing the certain act which it does, for which it was created à It is knowledge and wisdom and the love of Allah and worshipping Him and preferring it to every desire.
The certain acts the heart does are:
- 1. Knowledge and wisdom’
- 2. Love of Allaah and worshipping Him.
- a. The author has combined these two in one sentence because whoever loves Allaah will worship Him and whoever worships Him loves Him! Worship is based upon two pillars: Loving and glorifying.
- 3. Preferring the love of Allaah and His worship to every desire
***So if the human being would know everything, but he doesn’t know Allah it will be as if he doesn’t know anything. ***
This means no knowledge counts without knowing Allaah. We take many benefits from this:
- · The true knowledge is knowing Allaah
- · First things are first, the most important thing in Islam is the Shahada – it is most important-knowing the meaning of “laa Ilaaha IlAllaah”
- · If you don’t know how to worship Allah, His names and attributes, then all that won’t benefit you. Knowledge which isn’t based upon knowing Allaah is not considered.
- · Knowing Allaah is the foundation of the call of all the messengers.
- · Polytheists only fell into what they did, because they didn’t know Allaah how He should be known.
And the sign of this knowledge (of one who has this knowledge of Allaah) is loving Him. Whoever knew Allah, loved Him. And the sign of loving Him, is that you don’t prefer anything else loved to the loeve of Allaah. You love Allaah first before anything else. That you obey Allah before anything, no compromising. Time to pray, pray. Something is haram, you leave it even if worldly benefit goes, even if against desires.
The ruling for whoever prefers the love of something else to the love of Allaah then his heart is ill.
The sign of knowledge is love and whoever knew Allaah loved Him
The sign of Love (of Allaah) is that you not prefer any other loved thing to Him.
So whoever preferred any other loved thing to His love then his heart is ill –there is something wrong with it. And this is surely because he does not know Allaah enough – because he does not know his creed properly.
Just as the stomach which prefers eating mud to eating bread, due to losing the appetite to eat bread is ill. Why did the author say mud? He is resembling anything loved of this dunya with the lowest example, just like saying whoever prefers something else to the love of Allaah is just like someone preferring eating mud over bread – Allah Knows Best.
The illness of the heart is subtle / dormant/hidden. It might be, that the one infected in it doesn’t know it. (your heart might be ill and you don’t even know it).
Qalb is from Qalaba. Every now and then it flips to another state, so you must always observe it because it changes on you every now and then.
The Greatest illness that the heart could have is Shirk, polytheism. Ibn Abbas radiAllahu anhu said regarding the minor shirk: it is more hidden than a trace of an ant on a black stone in a dark night. This shows you that you always have to observe your heart and see how it is with Allaah. If he said this regarding the minor, then what is said of the major? You have to be knowledgeable of this particular disease of the heart. It is the worst and most dangerous and explained in the books of Tawheed.
His statement does not mean one cannot reach to treating it. Rather, it means it takes a great effort to get your heart adjusted to being sincere only to Allah. Even the scholars must put in effort, even though they are purer in their hearts.
And that is why he becomes heedless of it. And if he would know it, it would be difficult for him to be patient on the bitterness of its treatment.
In a hadith the Prophet salalahu alaiyhi wa salam said: “patience is a light”. الصبر ضياء
Ad diyaa’ means light – and Noor means light also but the difference between them – as explained by Sheikh ibn uthaymeen – the Diyaa’ is a light accompanied with heat. Allah said in Surah Yunus. (10:5) what means: “It is He who made the sun a shining thing (diyaa’) and the moon as a light (noor). The word diyaa’ was given as an attribute of the sun (light accompanied with heat) and noor of the moon (reflected light). So the hadeeth means for you to get the light of patience you have to stand the heart.
That’s why when you are patient of something, especially if it was so long and then you get it, it tastes a lot better than when you get it the wrong way and faster. You become happy for 2 things: Happy to get it and happy that you pleased Allah by being patient on it!
When you take the wrong means, you will be happy to get it but you will not get any light and you will be disturbed with yourself, you got it the wrong way and will only experience short term happiness.
This is not like any light but a light which Allaah rewards for without any limit. The reward for patience you can never count. If you want this light you have to stand the heat.
Patience is on 3 things:
- 1. upon obedience, (because those acts of obedience are heavy upon you)
- 2. against sins (anything Allah has forbidden)
- 3. with calamities.
It is “upon”, “against” and “with” as the scholars say.
Upon obedience: Prayer can be heavy upon us. Obedience is heavy. Some people have no problem praying for a long time, but fasting is heavy on them and vice-versa depending on the person. Allah says in Surah Taha (20:132) what means: “Enjoin As-salaah on your family and be patient in offering them.”
Patience with calamities as in Surah Luqman (31:17) which means: “Enjoin prayer, forbid evil enjoin good and bear with patience whatever befalls you.”
***This patience has a bitter taste but the ending and outcome is sweet***
A benefit to those reaching to their goal by illegal means: Ibn Mas’ud radiAllahu anhu said: Al baatil khafeefun wabiyy wa haqqu thaqeelun mariyy.
This means: Falsehood is light-heavy and truth is heavy-light: meaning that falsehood is light (easy on the nafs which is inclined to desires) in accepting but the outcome and result of falsehood is heavy (because it is punishment). Truth on the other hand is hard (heavy) to accept, as Allaah said in Surah Az-Zukhruf (43: 78) which means: “We have brought the truth but most of you have a hatred to the truth.”
The truth hurts – If you bring it (especially to people who were used to falsehood), it will be heavy and hard on them. Except upon those whom Allaah has Mercy. Allahs Mercy is vast, but this is the Sunnah of Allah: most of the people are oppressors or astray.
The author then says: because the treatment of that disease is going against your desire. And if he would find patience, he will not find a clever doctor treating him. For the doctors in this case are the scholars, and the illness has overcome them. (We give the author the benefit of the doubt and say the author may be speaking about his time when the scholars became few or if there was a trial at his time. We are not to generalise this as the scholars are the light on the world. So giving him the benefit of the doubt then we say that the author is either talking about the scholars of his time or he means the scholars which are knowledgeable of the diseases of the heart are few. Not every scholar is knowledgeable of the diseases of the heart. We said before the real scholars are those who know Allah, and the real scholars are few, especially in our time).
People don’t usually look out to the treatment of the doctor, whom he himself is ill. If your heart is ill, how can you claim to treat others heart. (The one who doesn’t have/own something, can’t give it).
He rahimahullah then says: This illness became so severe that it does not find a cure. Why? Because this type of knowledge has perished – has become rare (this knowledge of curing the disease of the heart) . (People now are concerned with other things, than shirk and what lessens the heart from love of Allah).
Rather the doctor of the heart was totally denied and rejected. And the people approached deeds that are outwardly acts of worship but inwardly they were their habits (their worshipping is just a habit, praying and fasting because family does it, maybe not because Allah ordered it. The soul and the spirit of the worship is no longer there. This is the sign of the root of the illness.
And as for the hearts well-being and its return to a healthy state after treatment, then it is that he looks to the cause, the defect which causes the illness.
What is causing this illness? So if he was treating the disease of greed, then its treatment is spending the wealth, but let him not exaggerate in it until it reaches the extend of wasting, because then another illness will occur, jumping from one illness to another. Then it’ll be like he who treats cold with extreme heat, until the heat will overcome. Thus being an illness also, rather what is required is to be moderate.
And if you want to know the middle course, then look at yourself. If holding on to the wealth and gathering it is sweeter to you and easier for you than spending to the one who deserves it then know that the quality of stinginess has overcome you. So get yourself used to spending. And if spending out to the one deserving was sweeter to you and lighter than withholding then stinginess has not overcome you.
So be between two extremes. Spending out is good but not to an extent where you oppress yourself by the spending. So if you are always spending, then the quality of wasting may overcoming you, so then go back to holding. And forever be observing yourself and until you cut off the attachment of your heart to wealth.
How can you tell you are stingy or extravagant? Use the decrease and increase of that action as a sign. When spending and keeping makes no difference to you, so you are not following your desire, you are following what Allah is pleased with. Your heart should be attached to your Lord and not the wealth.
Then you won’t incline to holding nor spending it. It will become to you just as water. If you have water and you were not needing it much, and someone was dying of thirst what would you do? Give him some.
So when every heart is like that observant of those illnesses between extreme and heedlessness, then this heart came to Allah saleem.
As Allah says in (26:89) which means: so every heart that came to Allah like that will be brought to Him in this regard.
Alhamdulillaah was salaatu wassalaam Alaa Rasuulillaah. If anyone notices any errors in the notes, kindly mention them in the cooments section or by email to: firstname.lastname@example.org. Baarakallaahu feekum!