\u201cThe Day when neither wealth nor sons will avail, except him who comes to Allah with a sound heart.\u201d<\/b> al-Shuara 26; 88-89<\/p>\n
\u00a0<\/b><\/p>\n
Indeed human beings have been created as capable to do both good and evil. However, they have not been left without guidance before these two opposite choices. They have been given the distinguishing power of intelligence and another very significant blessing, namely a heart with which to control this power. A human being is described by the verses of the Qur\u2019an and traditions of the Prophet (pbuh) as a being with two aspects, material and spiritual. Even though his material side presents some significance in social and human relations, his real value is in the extent of the sensitivity of his heart, which is the center of his spiritual side. In the following sayings Allah\u2019s Messenger (pbuh) states that the heart, which is the place of Divine manifestation, is the only place of esteem:<\/p>\n
\u201cVerily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.\u201d<\/i> (Muslim, Birr, 34; Ibn Majah, Zuhd, 9)<\/p>\n
The real object of Islam is to help human beings achieve a pure and sensitive heart. Verses and traditions call such a heart a \u201csound heart.\u201d This is mentioned in the following Quranic verse:<\/p>\n
\u064a\u064e\u0648\u0652\u0645\u064e \u0644\u064e\u0627 \u064a\u064e\u0646\u0641\u064e\u0639\u064f \u0645\u064e\u0627\u0644\u064c \u0648\u064e\u0644\u064e\u0627 \u0628\u064e\u0646\u064f\u0648\u0646\u064e \u0625\u0650\u0644\u0651\u064e\u0627 \u0645\u064e\u0646\u0652 \u0623\u064e\u062a\u064e\u0649 \u0627\u0644\u0644\u0651\u064e\u0647\u064e \u0628\u0650\u0642\u064e\u0644\u0652\u0628\u064d \u0633\u064e\u0644\u0650\u064a\u0645\u064d<\/p>\n
\u201cThe Day when neither wealth nor sons will avail, except him who comes to Allah with a sound heart.\u201d<\/b> (al-Shuara 26; 88-89)<\/p>\n
Allah\u2019s Messenger (pbuh) also prayed saying:<\/p>\n
\u201cO Allah! I ask from you perseverance in religion \u2026a tongue that tells the truth, and a sound heart.\u201d<\/i> (Tirmidhi, Daawat, 23; Nasai, Sahw, 61)<\/p>\n
Below Allah\u2019s Messenger (pbuh) pointed out that a sound heart is a heart which is free from prejudices and pollution of thoughts and feelings:<\/p>\n
\u201cNone of my Companions must tell me anything about anyone, for I like to deal with you with no ill-feelings.\u201d<\/i> (Abu Dawud, Adab, 28)<\/p>\n
The heart has a central place in both realations between humans and Allah and between humans. Therefore, it is necessary to protect the purity of such a significant organ from all kinds of degeneration. Scholars have usually described a sound heart as a heart \u201cwhich stays away from infidelity and sins,\u201d \u201cwhich is cleansed from polytheism and doubts,\u201d \u201cwhich believes in Allah and the Day of Judgementand resurrection after death,\u201d \u201cwhich is protected from false beliefs and worldly desires,\u201d \u201cwhich is cleansed from bad morals and adorned by good ones,\u201d \u201cwhich stays away from bid\u2019ah<\/i> (innovations in religion) and is satisfied with the true Sunnah.\u201d (Baidawi, IV, 106; Razi, XXIV, 338; Qurtubi, XIII, 114; Ibn Kathir, Tafsir<\/i>, III, 352)<\/p>\n
In short, a sound heart refers to a sacred state which is cleansed from moral and religious illnesses and has reached tranquility by obedience to Allah and His Messenger. Therefore, the most important thing in training a heart is to make it sound and to be able to present it to the Lord in its original state. In order to attain such a heart, one should successfully pass tests because hearts are being tested for piety. (al-Hujurat 49; 3) The way to reach the propitious state is by cleansing the heart from the illnesses stated by the Qur\u2019an and Sunnah and adorning it with good manners.<\/p>\n
\u201cTruly he succeeds that purifies it [the soul], And he is indeed a failure who corrupts it.\u201d <\/b>al-Shams 91; 9-10<\/p>\n
\u00a0<\/b><\/p>\n
The Holy Qur\u2019an describes the \u201cimperious self \u2013 nafs ammarah<\/i>\u201d as the real source of all spiritual illnesses, such as rusting, going blind, losing all the spiritual functions of the heart. As described by our Sacred Book the inner self is created susceptible to both \u201csins\u201d and \u201cpiety.\u201d As a natural result of this it has been declared as the axis of tendency towards sins and worldly desires. Some related verses are as follows:<\/p>\n
\u0641\u064e\u0623\u064e\u0644\u0652\u0647\u064e\u0645\u064e\u0647\u064e\u0627<\/a> \u0641\u064f\u062c\u064f\u0648\u0631\u064e\u0647\u064e\u0627 \u0648\u064e\u062a\u064e\u0642\u0652\u0648\u064e\u0627\u0647\u064e\u0627<\/a><\/p>\n \u201cAnd inspired it [the soul] (with conscience of) what is wrong for it and (what is) right for it.\u201d<\/b> (al-Shams 91; 9-10)<\/p>\n \u0641\u064e\u0644\u064e\u0627<\/a> \u062a\u064f\u0632\u064e\u0643\u0651\u064f\u0648\u0627 \u0623\u064e\u0646\u0641\u064f\u0633\u064e\u0643\u064f\u0645\u0652<\/p>\n \u201c\u2026Therefore ascribe not purity unto yourselves\u2026\u201d<\/b> (al-Najm 53; 32)<\/p>\n \u0625\u0650\u0646\u0651\u064e<\/a> \u0627\u0644\u0646\u0651\u064e\u0641\u0652\u0633\u064e<\/a> \u0644\u0623\u064e\u0645\u0651\u064e\u0627\u0631\u064e\u0629\u064c \u0628\u0650\u0627\u0644\u0633\u0651\u064f\u0648\u0621\u0650<\/a><\/p>\n \u201c\u2026the (human) soul enjoins unto evil\u2026\u201d<\/b> (Yusuf 12; 53)<\/p>\n \u0642\u064e\u062f\u0652<\/a> \u0623\u064e\u0641\u0652\u0644\u064e\u062d\u064e<\/a> \u0645\u064e\u0646<\/a> \u0632\u064e\u0643\u0651\u064e\u0627\u0647\u064e\u0627<\/a> \u0648\u064e\u0642\u064e\u062f\u0652<\/a> \u062e\u064e\u0627\u0628\u064e<\/a> \u0645\u064e\u0646<\/a> \u062f\u064e\u0633\u0651\u064e\u0627\u0647\u064e\u0627<\/a><\/p>\n \u201cTruly he succeeds that purifies it [the soul], and he is indeed a failure who corrupts it.\u201d <\/b>(al-Shams 91; 9-10)<\/p>\n \u0648\u064e\u0623\u064e\u0645\u0651\u064e\u0627<\/a> \u0645\u064e\u0646\u0652<\/a> \u062e\u064e\u0627\u0641\u064e<\/a> \u0645\u064e\u0642\u064e\u0627\u0645\u064e<\/a> \u0631\u064e\u0628\u0651\u0650\u0647\u0650<\/a> \u0648\u064e\u0646\u064e\u0647\u064e\u0649<\/a> \u0627\u0644\u0646\u0651\u064e\u0641\u0652\u0633\u064e<\/a> \u0639\u064e\u0646\u0650<\/a> \u0627\u0644\u0652\u0647\u064e\u0648\u064e\u0649<\/a> \u0641\u064e\u0625\u0650\u0646\u0651\u064e<\/a> \u0627\u0644\u0652\u062c\u064e\u0646\u0651\u064e\u0629\u064e<\/a> \u0647\u0650\u064a\u064e<\/a> \u0627\u0644\u0652\u0645\u064e\u0623\u0652\u0648\u064e\u0649<\/a><\/p>\n \u201cBut as for him who feared to stand before his Lord and restrained his soul from lust, Their Abode will be the Garden.\u201d<\/b> (al-Nazi\u2019at 79; 40-41)<\/p>\n The heart can be likened to a castle which has tried to be conquered by both reason and the inner self. Therefore, the inner self constantly causes anxiety to the heart in order to satisfy its whims and desires. It is stated in the Qur\u2019an:<\/p>\n \u201cIt was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.\u201d<\/b> (Qaf 50; 16)<\/p>\n When the inner self has the opportunity to affect the heart through suggestions mentioned in this verse, the will to commit evil emerges in the heart. Thoughts and actions come forth as a result of this, will weaken the heart and make it susceptible to spiritual illnesses. Unless this negative tendency is stopped, the heart faces losing its ability to distinguish right and wrong. Allah the Almighty says that:<\/p>\n \u00a0\u201cHave you seen him who makes his desire his god, and Allah sends him astray purposely, and seals up his hearing and his heart, and sets on his sight a covering? Then who will lead him after Allah (has condemned him)? Will you not then heed?\u201d<\/b> (al-Jasiyah 45; 23)<\/p>\n Thus, the most important thing to do to protect the heart is not to submit oneself to the whims of the inner self. The way to achieve this is, on the one hand, to destroy the elements strengthening the wants and desires of the inner self and on the other hand to reinforce the heart\u2019s consciousness of piety through spiritual nourishments. In this way, the self\u2019s effect over the heart will be weakened in both quality and quantity. Consequently, the heart will find an opportunity to perform its essential task. Purifying the self is not an easy job, for it is a person\u2019s inner enemy and the inner and hidden enemy is the worst. The following statement of the Messenger of Allah (pbuh) attracts our attention to the difficulty of fighting with the inner self:<\/p>\n \u201cThe real fighter (mujahid) is the one who fights with his self with regards to obeying Allah the Almighty.\u201d<\/i> (Ibn Hanbal, VI, 21)<\/p>\n The first thing to do in fighting with the inner self is to get rid of the factors which evoke and strengthen its whims and desires. And Satan and a bad social environment come at the head of these factors.<\/p>\n That is why one should be aware of Satan and his soldiers. In this context, the Lord Almighty warns us in the following verse:<\/p>\n \u201cO Children of Adam! Let not Satan seduce you \u2026 Lo! He sees you, he and his tribe, from whence you see him not. Lo! We have made the devils protecting friends for those who believe not.\u201d<\/b> (al-A\u2019raf 7; 27)<\/p>\n After Satan was thrown out of the Divine presence, declared leading people away from the straight path as his task and said that he would do everything to succeed in this task:<\/p>\n \u201cHe [Satan] said: As You have caused me to remain disappointed I will certainly lie in wait for them in Your straight path. Then will I assault them from infront and behind them, from their right and their left: Nor will You find, in most of them, gratitude (for Your mercies).\u201d<\/b> (al–A\u2019raf 7; 16-17)<\/b><\/p>\n Even though Satan\u2019s ways to misguide are varied and plenty, he does not have the power to force people to go astray. This is stated in the following verses:<\/p>\n \u201cAnd Satan will say when the matter is decided: it was Allah who gave you a promise of truth: I too promised, but I failed in my promise to you. I had no authority over you except to call you, but you listened to me: then reproach not me, but reproach your own souls. I cannot listen to your cries, nor can you listen to mine. I reject your former act in associating me with Allah. For wrongdoers there must be a grievous penalty.\u201d<\/b> (Ibrahim 14; 22)<\/p>\n \u201cBut he had no authority over them, except that We might test to distinguish the man who believes in the Hereafter from him who is in doubt concerning it\u2026\u201d<\/b> (al-Saba 34; 21)<\/p>\n \u201c\u2026 Lo! The devil’s strategy is ever weak.\u201d<\/b> (al-Nisa 4; 76)<\/p>\n As it is seen in these verses, Satan\u2019s success does not come from his power but from peoples\u2019 weaknesses. In other words Satan supports and stimulates the negative weaknesses of the self. This means that Satan\u2019s ways of infiltration into the heart are as many as the negative qualities of human beings. Some of them are: carnal desires, rage, ambition, jealousy, greediness, stinginess, fanaticism, excessive eating, passion for jewelry, hastiness, love for property and rank, worldly ambitions, and excessive devotion to this world. Salvation of the heart can be attained only by removing these illnesses from the heart. (Ghazali, III, 149 ff.)<\/p>\n Even though Satan\u2019s infiltration into the heart usually happens by means of the inner self, he might sometimes affect it directly. The Qur\u2019an informs us that Satan whispers into the hearts of people and one should take refuge in Allah about this. (al-Mu\u2019minun 23; 97, al-Nas 114; 1-6) In the traditions of the Prophet (pbuh) it is stated that Satan may direct the heart (Tirmidhi, Tafsir, 2); he may reach every part of the body that blood can reach;[1]<\/sup><\/sup><\/a> and he may put some unwanted thoughts into the heart of someone praying. (Bukhari, Adhan, 4)<\/p>\n However it is also stated in the Qur\u2019an that Satan will have no authority over believers who remember Allah, think about His rewards and punishment, and so observe the Divine limits:<\/p>\n \u201cFor over my [pious] servants no authority shall you have, except such as put themselves in the wrong and follow you.\u201d<\/b> (al-Hujr 15; 42)<\/p>\n Another element which evokes and strengthens whims of the inner self is the bad places in which sins are committed. Such environments cause deep and near incurable wounds in the human soul. This is why the Holy Qur\u2019an points out that unless it is necessary, sitting with people who disbelieve and ridicule the verses of Allah the Almighty ends up being like them. (al-Nisa 4; 140) Likewise, for the same reason believers are asked not to take Jews and Christians for friends. (al-Maidah 5; 51) Allah\u2019s Messenger (pbuh) expresses an environment\u2019s power affect people in the following sayings:<\/p>\n \u201cOne is on his friend\u2019s religion.\u201d<\/i> (Tirmidhi, Zuhd, 45)<\/p>\n \u201cEvery child is born with a true faith (i.e. to worship none but Allah alone) but his parents convert him to Judaism or to Christianity or to Zoroastrianism \u2026\u201d<\/i> (Bukhari, Janaiz, 80; Muslim, Qadar, 22)<\/p>\n When we consider how a locality\u2019s effects are reflected upon human feelings and behavior, we can better understand the dimensions of the social environment\u2019s effects upon the heart. The verse which mentions the desert Arabs as the worst in unbelief and hypocrisy refers to this matter. (al-Tawbah 9; 97)<\/p>\n Using the organs, such as the eyes, tongue, and ears, which connect a person to his surroundings, in a manner contrary to Allah\u2019s contentment has a great influence upon stimulating the desires of the soul. If it is not necessary, male and female believers are not allowed to look at the opposite sex who is not legally related to them. (al-Nur 24; 30-31) Seductive words are also prohibited. (al-Ahzab 33; 32) In his following saying Allah\u2019s Messenger (pbuh) stated how much unnecessarystares damage the heart:<\/p>\n \u0627\u064e\u0644\u0646\u0651\u064e\u0638\u0652\u0631\u064e\u0629\u064f \u0633\u064e\u0647\u0652\u0645\u064c \u0645\u0650\u0646\u0652 \u0633\u0650\u0647\u064e\u0627\u0645\u0650 \u0625\u0628\u0652\u0644\u0650\u064a\u0633\u064e \u0645\u064e\u0633\u0652\u0645\u064f\u0648\u0645\u064e\u0629\u064c\u060c \u0641\u064e\u0645\u064e\u0646\u0652 \u062a\u064e\u0631\u064e\u0643\u064e\u0647\u064e\u0627 \u0645\u0650\u0646\u0652 \u062e\u064e\u0648\u0652\u0641\u0650 \u0627\u0644\u0644\u0647\u0650 \u0623\u062b\u064e\u0627\u0628\u064e\u0647\u064f -\u062c\u064e\u0644\u0651\u064e \u0648\u064e\u0639\u064e\u0632\u0651\u064e- \u0625\u064a\u0645\u064e\u0627\u0646\u064b\u0627 \u064a\u064e\u062c\u0650\u062f\u064f \u062d\u064e\u0644\u0627\u064e\u0648\u064e\u062a\u064e\u0647\u064f \u0641\u0650\u064a \u0642\u064e\u0644\u0652\u0628\u0650\u0647\u0650.<\/p>\n \u201cAn unlawful look is an arrow from the arrows of Satan. Whoever stays away from it because of the fear of Allah, Allah bestows on him such faith that he feels its sweetness in his heart.\u201d<\/i> (Hakim, IV, 349\/7875)<\/p>\n Therefore what needs to be done primarily in disciplining the heart is to protect our spiritual world from the negative effects of Satan, the inner self and a bad environment. In order to realize this, it is necessary to be protected from spiritual diseases, such as disbelief, heedlessness, vanity, rage, greed, and grudges. Now we can begin to examine how these diseases affect human spirituality.<\/p>\n \u201cO Allah! Take us out from the darkness of disbelief into the brightness of Islam.\u201d<\/b><\/p>\n Abu Dawud, Salat, 178<\/p>\n \n The Arabic word kufr<\/i> literally means to cover and hide. Terminologically, it means to deny some or all of the principles in which a religion requires its followers to believe. One who does not believe in those principles is called kafir<\/i> or one who conceals the truth.<\/p>\n People are driven into disbelief because of the blameworthy qualities of the inner self, e.g. pride and obstinacy. Even though sometimes a person knows the truth by heart and admits it by the tongue, he may refuse Islam as the true religion due to reasons like jealousy, fame, rank, social pressure, or nationalism.<\/p>\n Those who deny, belittle, or ridicule the principles of Islam and utter blasphemous phrases, when there is no necessity, fall into disbelief. However, one who is under death threat and says something blasphemous in order to save his life causes no harm to his faith. Indeed this is clearly expressed in a verse reading: \u201cAnyone who, after accepting Faith in Allah, utters unbelief, except under compulsion, his heart remaining firm in Faith but such as open their breast to unbelief, on them is wrath from Allah, and theirs will be a dreadful penalty.\u201d<\/b> (al-Nahl 16; 106)<\/p>\n The incident which caused the revelation of this verse further elucidates this issue. Polytheists had caught and tortured Ammar, his father Yasir, his mother Sumayya, Suhaib, Bilal, Habbab, and Salim (r. anhum). They tied Sumayya (r. anha) to two camels and martyred her and her husband under torment; whereas Ammar (r.a.) told whatever polytheists had asked him to say. Following which, people came to the Messenger of Allah and told him:<\/p>\n \u201cAmmar has become a disbeliever.\u201d Our Prophet (pbuh) said:<\/p>\n \u201cNo, Ammar has never become a disbeliever. He is full of faith. Faith has permeated in his flesh and blood.\u201d<\/i> Later Ammar came crying to the Prophet (pbuh). Allah\u2019s Messenger (pbuh) on the one hand wiped his tears and on the other hand told him:<\/p>\n \u201cIf they torture you again, tell whatever they want you to tell.\u201d<\/i>[2]<\/sup><\/sup><\/a><\/i><\/p>\n Disbelief may find a place in peoples\u2019 inner worlds for various factors. The most obvious characteristic of disbelief is to make the heart\u2019s ability to see and comprehend the truth, blind. The Qur\u2019an describes this state as follows:<\/p>\n \u201cDo they [those who oppose you] not travel through the land, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear? Truly it is not their eyes that are blind, but their hearts which are in their breasts.\u201d<\/b> (al-Hajj 22; 46)<\/p>\n \u201c\u2026 they have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle, nay more misguided: for they are heedless (of warning).\u201d <\/b>(al-A\u2019raf 7; 179)<\/p>\n Disbelievers even covered themselves with their garments and put their fingers into their ears not to hear the Divine message. (Nuh 71; 7) But covering their eyes and ears left their hearts in darkness.<\/p>\n As pointed out in the above mentioned verses human beings have three eyes: two in the head and one in the soul. The former is also found in animals; however the latter is only particular to human beings. If their ability of discernment gets blind, human beings descends to the level of animals and even to a lower level from the point of imperceptivity.<\/p>\n Unawareness of the truth is the obvious feature of disbelievers. And the cause of this is their ingratitude or the disbelief in their hearts. In short, it is blindness to the truth.<\/p>\n While both signs in the universe and the verses of the Qur\u2019an invite humanity to the only eternal and past-eternal Truth, i.e. Allah the Almighty, the ingratitude of not knowing him and not taking notice of His message is the result of their hearts growing cold. One of the related verses of the Qur\u2019anis as follows:<\/p>\n \u0643\u064e\u0644\u0627\u0651\u064e \u0628\u064e\u0644\u0652 \u0631\u064e\u0627\u0646\u064e \u0639\u064e\u0644\u064e\u0649 \u0642\u064f\u0644\u064f\u0648\u0628\u0650\u0647\u0650\u0645 \u0645\u0651\u064e\u0627 \u0643\u064e\u0627\u0646\u064f\u0648\u0627 \u064a\u064e\u0643\u0652\u0633\u0650\u0628\u064f\u0648\u0646\u064e<\/p>\n \u201cNay! Rather, what they used to do has become like rust upon their hearts.\u201d<\/b> (al-Mutaffifin 83; 14)<\/p>\n In the following tradition, Allah\u2019s Messenger (pbuh) explains how every committed sin prepares the ground for the heart becoming sealed:<\/p>\n \u201cWhen a servant makes a mistake, a black dot gets placed in his heart. If he repents and asks forgiveness, his heart gets cleansed from that dot; but if he goes back and commits the same mistake, the number of dots increases and they eventually cover the entire heart. This is the rust upon the heart mentioned in the Qur\u2019an.\u201d <\/i>(Tirmidhi, Tafsir, 83; Ibn Majah, Zuhd, 29)<\/p>\n In the above mentioned verse and the tradition of the Prophet Muhammad (pbuh) pollution of the heart is explained as getting rust on it. In a way, in these accounts the heart is likened to iron. The heart hardens and gets rusty, like iron, because of sins. In another verse, the hardness of the hearts is described as follows: \u201c\u2026Thenceforth were your hearts hardened: they became like a rock and even worse in hardness\u2026\u201d<\/b> (al-Baqara 2; 74)<\/p>\n A hardened, rusty, and sealed heart will not be affected by warnings and advice. This is also emphasized in some Qur\u2019anic verses as follows:<\/p>\n \u201cAs to those who reject the faith, it is the same to them whether you warn them or do not warn them; they will not believe. Allah has set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur).\u201d<\/b> (al-Baqara 2; 6-7) <\/b><\/p>\n Rusted souls, because of their disbelief in Allah and denial of His signs and rules, eventually become hard like rocks. They are eventually completely deprived of the rememberance of Allah, i.e. loving Him more than anything else, and fearing from Him more than anything else.<\/p>\n Allah\u2019s Apostle (pbuh) warned Muslims not to make concessions in following the Qur\u2019an and Sunnah and especially to stay away from religious innovations. He then stated the necessity to stay away from the hardness of heart as follows:<\/p>\n \u201cBeware! Do not let your desires and ambition make you forget your death. Otherwise your hearts get hardened \u2026\u201d<\/i> Ibn Majah, Muqaddimah, 7)<\/p>\n According to a statement in the Qur\u2019an, since deniers with hardened hearts have no way to reach tranquility by remembering Allah, they look for comfort in temporary ambitions. (al-Anbiya 21; 3) Their hearts are a mess (al-Hashr 59; 14) with false and mortal loves instead of love for Allah (al-Baqara 2; 165) and with fears other than the fear of Allah. (Al-i Imran 3; 151)<\/p>\n This is why Allah\u2019s Messenger (pbuh) always warned his Companions about disbelief and about the sins which might lead to disbelief. He also advised them to say the following supplication:<\/p>\n \u0627\u064e\u0644\u0644\u0651\u0647\u064f\u0645\u0651\u064e \u0623\u064e\u0644\u0651\u0650\u0641\u0652 \u0628\u064e\u064a\u0652\u0646\u064e \u0642\u064f\u0644\u064f\u0648\u0628\u0650\u0646\u064e\u0627 \u0648\u064e\u0623\u064e\u0635\u0652\u0644\u0650\u062d\u0652 \u0630\u064e\u0627\u062a\u064e \u0628\u064e\u064a\u0652\u0646\u0650\u0646\u064e\u0627 \u0648\u064e\u0627\u0647\u0652\u062f\u0650\u0646\u064e\u0627 \u0633\u064f\u0628\u064f\u0644\u064e \u0627\u0644\u0633\u0651\u064e\u0644\u0627\u064e\u0645\u0650 \u0648\u064e\u0646\u064e\u062c\u0651\u0650\u0646\u064e\u0627 \u0645\u0650\u0646\u064e \u0627\u0644\u0638\u0651\u064f\u0644\u064f\u0645\u064e\u0627\u062a\u0650 \u0625\u0650\u0644\u064e\u0649 \u0627\u0644\u0646\u0651\u064f\u0648\u0631\u0650 \u0648\u064e\u062c\u064e\u0646\u0651\u0650\u0628\u0652\u0646\u064e\u0627 \u0627\u0644\u0652\u0641\u064e\u0648\u064e\u0627\u062d\u0650\u0634\u064e \u0645\u064e\u0627 \u0638\u064e\u0647\u064e\u0631\u064e \u0645\u0650\u0646\u0652\u0647\u064e\u0627 \u0648\u064e\u0645\u064e\u0627 \u0628\u064e\u0637\u064e\u0646\u064e \u0648\u064e\u0628\u064e\u0627\u0631\u0650\u0643\u0652 \u0644\u064e\u0646\u064e\u0627 \u0641\u0650\u064a \u0623\u064e\u0633\u0652\u0645\u064e\u0627\u0639\u0650\u0646\u064e\u0627 \u0648\u064e\u0623\u064e\u0628\u0652\u0635\u064e\u0627\u0631\u0650\u0646\u064e\u0627 \u0648\u064e\u0642\u064f\u0644\u064f\u0648\u0628\u0650\u0646\u064e\u0627 \u0648\u064e\u0623\u064e\u0632\u0652\u0648\u064e\u0627\u062c\u0650\u0646\u064e\u0627 \u0648\u064e\u0630\u064f\u0631\u0651\u0650\u064a\u0651\u064e\u0627\u062a\u0650\u0646\u064e\u0627 \u0648\u064e\u062a\u064f\u0628\u0652 \u0639\u064e\u0644\u064e\u064a\u0652\u0646\u064e\u0627 \u0625\u0650\u0646\u0651\u064e\u0643\u064e \u0623\u064e\u0646\u0652\u062a\u064e \u0627\u0644\u062a\u0651\u064e\u0648\u0651\u064e\u0627\u0628\u064f \u0627\u0644\u0631\u0651\u064e\u062d\u0650\u064a\u0645\u064f \u0648\u064e\u0627\u062c\u0652\u0639\u064e\u0644\u0652\u0646\u064e\u0627 \u0634\u064e\u0627\u0643\u0650\u0631\u0650\u064a\u0646\u064e \u0644\u0650\u0646\u0650\u0639\u0652\u0645\u064e\u062a\u0650\u0643\u064e \u0645\u064f\u062b\u0652\u0646\u0650\u064a\u0646\u064e \u0628\u0650\u0647\u064e\u0627 \u0642\u064e\u0627\u0628\u0650\u0644\u0650\u064a\u0647\u064e\u0627 \u0648\u064e\u0623\u064e\u062a\u0650\u0645\u0651\u064e\u0647\u064e\u0627 \u0639\u064e\u0644\u064e\u064a\u0652\u0646\u064e\u0627<\/i><\/p>\n \u201cO Allah, join our hearts, mend our social relationship, guide us to the path of peace, bring us from darkness to light, save us from obscenities, outward or inward, and bless our ears, our eyes, our hearts, our wives, our children, and relent toward us; You are the Relenting, the Merciful. And make us grateful for Your blessing and make us praise it while accepting it and give it to us in full.\u201d<\/i> (Abu Dawud, Salat, 178)<\/p>\n \n \u201cThe signs of a hypocrite are three: Whenever he speaks, he tells a lie. Whenever he makes a promise, he always breaks it. If you trust him, he proves to be dishonest.\u201d <\/b>Bukhari, Iman, 24<\/p>\n \n The Arabic word for hypocrisy, i.e. nifaq<\/i>, comes from the three letter root of na-fa-qa<\/i>, which literally means to dig a tunnel. A mole\u2019s digging tunnels under the earth as a way to confuse its preditors is also defined by same word.<\/p>\n Terminologically it refers to entering Islam from a gate and exiting it from another, in other words, to pretend to believe but to disbelieve in one\u2019s heart. Two-faced and hesitant people who change their behavior based on the circumstances are also called munafiq<\/i> or hypocrites. The state of hesitation is clearly expressed in the following verse:<\/p>\n \u064a\u064e\u0627 \u0623\u064e\u064a\u0651\u064f\u0647\u064e\u0627 \u0627\u0644\u0631\u0651\u064e\u0633\u064f\u0648\u0644\u064f \u0644\u0627\u064e \u064a\u064e\u062d\u0652\u0632\u064f\u0646\u0643\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u064a\u064f\u0633\u064e\u0627\u0631\u0650\u0639\u064f\u0648\u0646\u064e \u0641\u0650\u064a \u0627\u0644\u0652\u0643\u064f\u0641\u0652\u0631\u0650 \u0645\u0650\u0646\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0642\u064e\u0627\u0644\u064f\u0648\u0627\u0652 \u0622\u0645\u064e\u0646\u0651\u064e\u0627 \u0628\u0650\u0623\u064e\u0641\u0652\u0648\u064e\u0627\u0647\u0650\u0647\u0650\u0645\u0652 \u0648\u064e\u0644\u064e\u0645\u0652 \u062a\u064f\u0624\u0652\u0645\u0650\u0646 \u0642\u064f\u0644\u064f\u0648\u0628\u064f\u0647\u064f\u0645\u0652<\/b><\/p>\n \u201cO Messenger! Let not those grieve you, who race each other into unbelief: (whether it be) among those who say \u201cWe believe\u201d with their lips but whose hearts have no Faith\u2026\u201d<\/b> (al-Maidah 5; 41)<\/p>\n Considering the relationship between the heart and hypocrisy, it can be said that if two-facedness is in the heart, it requires infidelity; but if it is in actions it is considered just as a sin. (Qurtubi, VIII, 212) Therefore, hypocrisy is of two types: one pertaining to belief and the other pertaining to actions:<\/p>\n The former causes a person to be treated like a believer in this world but when his hypocrisy gets revealed in the Hereafter, he will face an end worst than the unbelievers.<\/p>\n The latter, on the other hand, is not related to faith, but it is a characteristic caused by some manners and behavior. For instance, in the following prophetic saying examples of hypocrisy in actions are given:<\/p>\n \u201cThe signs of a hypocrite are three: Whenever he speaks, he tells a lie. Whenever he promises, he always breaks it (his promise). If you trust him, he proves to be dishonest.\u201d <\/i>(Bukhari, Iman, 24; Muslim, Iman, 107) Even though the attributes mentioned in this tradition are also attributes of people who have problems pertaining to faith, one should regard them as warnings to not come close to hypocrisy in faith. Yet, those actions and behavior are not disbelief and do not make someone leave the religion. (Nawawi, Sharh<\/i>, II, 46-48)<\/p>\n Upon closer examination, it can be seen that all three characteristics are based on lies. This proves that lying is the common point of hypocrites. . Therefore, for those who have the habit of lying there is always the danger of falling into hypocrisy or disbelief. Indeed, a prophetic saying related to this issue reads as follows:<\/p>\n \u201cThe slave continues to lie and a black spot grows in his heart until all his heart becomes black. Then he is written, in Allah\u2019s sight, among the liars.\u201d<\/i> (Muwatta, Kalam, 18)<\/p>\n Hypocrites are often seen to call Allah as their witness for their lies even though they do not believe in Him. They do this to conceal their hypocrisy; whereas their heart is filled with enmity. (al-Baqara 2; 204)<\/p>\n Hypocrites always plot mischief in society. This is explained in the Qur\u2019an as follows: \u201cWhen it is said to them: \u201cMake not mischief on the earth,\u201d they say: \u201cWhy, we only want to make peace!\u201d Of a surety, they are the ones who make mischief, but they realize (it) not. When it is said to them: \u201cBelieve as the others believe\u201d they say: \u201cShall we believe as the fools believe?\u201d – Nay, of a surety they are the fools, but they do not know. When they meet those who believe, they say: \u201cWe believe;\u201d but when they are alone with their evil ones, they say: \u201cWe are really with you we (were) only jesting.\u201d\u201c<\/b><\/p>\n In a saying of the Prophet it is stated that \u201cThe similitude of a hypocrite is that of a sheep which roams aimlessly between two flocks.\u201d<\/i> (Muslim, Munafiqin, 17) Hypocrites who waver between belief and disbelief sometimes act like they remember Allah. They strive to beguile Him and show-off. They stand up to pray sluggishly. (al-Nisa 4; 142-143) they swear falsely to turn people away from the path of Allah. (al-Mujadala 58; 14, 16)<\/p>\n Hypocrites who say \u201cWe believe in Allah and in the Messenger, and we obey\u201d <\/b>(al-Nur 24; 47) talk about rebellion and enmity against the Messenger of Allah (pbuh) while they are alone. (al-Mujadala 58; 9, 10) They are like devils. \u201cBecause Satan says to man, Deny Allah: but when (man) denies Allah, (Satan) says, I am free of you: I do fear Allah, the Lord of the Worlds!\u201d<\/b> (al-Hashr 59; 16) They are naturally in opposition of Allah and His Messenger (pbuh). (al-Mujadala 58; 20) But they are afraid about the revelation of verses manifesting what really is in their heart. (al-Tawbah 9; 64)<\/p>\n Hypocritical men and hypocritical women, who have evil thoughts about Allah, (al-Fath 48; 6) complement one another. They invite people to evil and try to turn them away from goodness. (al-Tawbah 9; 67) They want slander to spread among believers. (al-Nur 24; 19) Pointing out the hypocrisy in their hearts Allah\u2019s Messenger (pbuh) said that:<\/p>\n \u201cO community of people, who believed by their tongue, and belief did not enter their hearts! Do not sadden and back-bite Muslims, and do not search for their faults, for if anyone searches for their faults, Allah will search for his fault, and if Allah searches for the fault of anyone, He disgraces him even when he is in his own house.\u201d<\/i> (Abu Dawud, Adab, 35; Tirmidhi, Birr, 85)<\/p>\n Allah the Almighty warns those who have hypocrisy in their hearts saying:<\/p>\n \u201cWhen you look at them, their exteriors please you; and when they speak, you listen to their words. They are as (worthless as hollow) pieces of timber propped up, (unable to stand on their own). They think that every cry is against them. They are the enemies; so beware of them. The curse of Allah be on them! How are they deluded (away from the Truth)!\u201d<\/b> (al-Muhafiqun 63; 4)<\/p>\n Hypocrites who will appear just before Judgment Day are described in a saying of the Prophet (pbuh) as follows: \u201cAt the end of the days there will appear some people and they will use religion for their world. They will conceal themselves in lamb furs [hide their real intentions] and pretend to treat people leniently. Their tongue is sweeter than candy but their heart is the heart of a wolf.\u201d<\/i> (Tirmidhi, Zuhd, 60)<\/p>\n In the following verses the Sacred Qur\u2019an informs us that hypocrites will want the benefits of this world to continue in the Hereafter, but this will not be possible:<\/p>\n \u201cOne Day will the Hypocrites men and women say to the believers: Wait for us! Let us borrow (a light) from your light! It will be said: Turn you back to your rear! Then seek a light (where you can)! So a wall will be put up betwixt them, with a gate therein. Within it will be mercy throughout, and without it, all alongside, will be (wrath and) punishment! (Those without) will call out, were we not with you? (The others) will reply, true! But you led yourselves into temptation; you looked forward (to our ruin); you doubted (Allah’s Promise); and (your false) desires deceived you; until these issued the Command of Allah. And the Deceiver deceived you in respect of Allah.\u201d<\/b> (al-Hadid 57; 13-14)<\/p>\n Hypocrites whose hearts are sealed like unbelievers (al-Munafiqun 63; 3) will be separated from believers in the Hereafter and come together with the unbelievers. They will be at the lowest level of Hell because of their double-standards.<\/p>\n Disbelief and hypocrisy come at the head of a list of spiritual diseases, which destroy the heart. Attributes like selfishness, vanity, and arrogance, are the reasons for not being able to protect the heart from such diseases. The end of a heart with such feelings will be deprivation from the light of revelation and eventually a deep heedlessness. It is natural that in such a heart there will not be lofty attributes like love for Allah, knowledge of Allah, and fear from Allah. Instead it will be filled with doubts, fears, and concerns. And it is obvious such a heart will not be able to find peace and tranquility. <\/b><\/p>\n \u201cPride means disdaining the truth (out of self-conceit) and contempt for the people.\u201d<\/b><\/p>\n Muslim, Iman, 147<\/p>\n \n The Arabic word takabbur<\/i> and its derivatives refer to vanity, patronizing others, excessive pride in one\u2019s own abilities, and seeing oneself superior and thus belittling others. In the Holy Qur\u2019an Satan is presented as the first representative of vanity. When he was told \u201cprostrate yourself before Adam,\u201d he was too proud and consequently became an unbeliever. (al-Baqara 2; 34) In this context Allah the Almighty states that<\/p>\n \u0623\u064e\u0633\u0652\u062a\u064e\u0643\u0652\u0628\u064e\u0631\u0652\u062a\u064e \u0623\u064e\u0645\u0652 \u0643\u064f\u0646\u062a\u064e \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u0639\u064e\u0627\u0644\u0650\u064a\u0646\u064e<\/p>\n \u201c\u2026Are you too proud or are you of the high exalted?\u201d <\/b>(Sad 38; 75) and thus He expressed that Satan\u2019s refusal to prostrate has nothing to do with real loftiness but was just a vain manifestation of glory.<\/p>\n One can see similar manifestations of vanity from human beings. Most rebels and the deniers of the Divine commands have refused the Truth because of their excessive pride. For instance, Qarun\u2019s (Korah), Pharaoh\u2019s and Haman\u2019s rampage before the Truth was due to their arrogance. (al-Ankabut 29; 39; Yunus 10; 75) Likewise, we see in the following verse which was revealed about Walid b. Mughirah, who was one of the leading unbelievers during the Prophet\u2019s time, that arrogance is an obstaclefor faith:<\/p>\n \u201cFor lo! He did consider; then he planned. And woe to him! How he planned! \u2026 Then he looked round; then he frowned and he scowled;<\/b> then he turned away in pride. Then said he: This is nothing but magic, derived from of old\u2026!\u201d<\/b> (al-Muddaththir 74; 18-25)<\/p>\n The Holy Qur\u2019an also declares that those who are defeated by the pride in their breasts will be deprived of Allah\u2019s and the believers\u2019 love and consequently their hearts will be sealed:<\/p>\n \u201cThose who wrangle concerning the revelations of Allah without any warrant that have come unto them, it is hateful in the sight of Allah and in the sight of those who believe. Thus does Allah set a seal on every arrogant, disdainful heart.\u201d<\/b> (al-Mu\u2019min 40; 35)<\/p>\n It is stated in a saying of the Prophet (pbuh) that \u201cNone shall enter the Fire (of Hell) who has in his heart the weight of a mustard seed of faith and none shall enter Paradise who has in his heart the weight of a mustard seed of pride.\u201d<\/i> (Muslim, Iman, 148, 149) which clearly shows the contradistinction between faith and pride. The famous scholar Khattabi stated that pride mentioned in this saying denoted to turn away from faith in Allah and His Messenger (pbuh). (Nawawi, Sharh<\/i>, II, 91)<\/p>\n In another narration Allah\u2019s Messenger (pbuh) said that<\/p>\n \u201cHe who has in his heart the weight of a mustard seed of pride shall not enter Paradise.\u201d <\/i>A person from the Companions asked: <\/i><\/p>\n \u201cO Messenger of Allah! Would not a person like that his dress should be fine, and his shoes should be fine? <\/i>He (the Holy Prophet) remarked: <\/i><\/p>\n \u201cVerily, Allah is Graceful and He loves grace. Pride means disdaining the truth (out of self-conceit) and contempt for the people.\u201d<\/i> (Muslim, Iman, 147; Tirmidhi, Birr, 61)<\/p>\n In this tradition the heart is mentioned as the place for pride. And this tradition also points out this bad attribute\u2019s moral side and its aspects pertaining to faith. This is why pride needs to be known by its following two sides:<\/p>\n 1. A person\u2019s arrogance towards Allah by refusing the Truth<\/p>\n 2. Belittling others by showing excessive pride<\/p>\n Allah\u2019s Messenger (pbuh) warned his followers frequently about the disease of vanity in various places and occasions. For instance, once he stated that every violent, cruel, and arrogant person were amongst the people of the fire. (Bukhari, Ayman, 9; Muslim, Jannah, 46) In another warning he (pbuh) said that \u201cHe who trailed his lower garment with no other intention but pride, Allah would not look towards him on the Day of Resurrection.\u201d<\/i> (Muslim, Libas, 42) The following two narrations are also about those whowere defeated by their pride:<\/p>\n \u201cThere was a person who walked with pride because of his (fine) mantles and well pleased with his personality. Allah made him sink in the earth and he would go on sinking in that until the Day of Resurrection.\u201d<\/i> (Bukhari, Ayman, 54; Muslim, Libas, 49, 50)<\/p>\n \u201cThere was a dispute between Hell and Paradise and it (Hell) said:<\/i><\/p>\n \u00a0\u201cThe haughty and the proud shall find abode in me.\u201d And the Paradise said:<\/i><\/p>\n \u201cThe meek and the humble shall find their abode in me.\u201d Thereupon Allah, the Exalted and Glorious, (addressing Hell) said: <\/i><\/p>\n \u201cYou are the means of My punishment by which I punish those of My servants whom I wish.\u201d (And addressing Paradise) He said: <\/i><\/p>\n \u201cYou are only My Mercy by means of which 1 shall show mercy to those whom I wish, but each one of you would be full.\u201d<\/i> (Muslim, Jannah, 34)<\/p>\n This type of traditions of the Apostle of Allah (pbuh) is very meaningful for showing what a bad characteristic vanity is. Because when someone gets infected with the virus of arrogance, they begin to think themselves superior to others. And in time this unhealthy state controls all actions. Consequently, he cannot escape from being written into the book of oppressors. It is expressed in a prophetic saying that:<\/p>\n \u201cBy showing constant pride a person gets recorded with the oppressors. And thus he receives the punishment that the oppressors receive.\u201d<\/i> (Tirmidhi, Birr, 61)<\/p>\n Even though pride is such a bad attribute, it is allowed under some circumstances. For instance, in order to scare an enemy to walk proudly before him is permitted. In fact, when the fight escalated between the two armies in the battle of Uhud, Allah\u2019s Messenger (pbuh) drew his sword, held it in his hand and called out to his Sahaba and said,<\/i><\/p>\n \u201cWho is ready to take this sword from me?\u201d <\/i>Many notable Companions approached to take it. Amongst them were Ali bin Abi Talib, <\/i>Al-Zubair bin Al-Awwam and Umar bin Al-Khattab. Allah\u2019s Messenger (pbuh) asked again:<\/p>\n \u201cWho is ready to take this sword from me to fulfill its right?\u201d<\/i> This time everybody hesitated to go forward. <\/i><\/p>\n Abu Dujana <\/i>(r.a.) stood up and <\/i>said, <\/i>\u201cO Messenger of Allah, I will take it to fulfill its right.\u201d <\/i>(Muslim, Fada\u2019il al-Sahabah, 128) <\/i>Abu Dujana (r.a.) then, inquired: <\/i><\/p>\n \u201cO Messenger of Allah, what is its right?\u201d The Prophet (pbuh) said, <\/i><\/p>\n \u201cIt is to fight against the enemy with it until it breaks!\u201d <\/i>And so he took the sword, wrapped his red turban around his head and began to walk proudly between the lines of the Muslims and polytheists\u2019.<\/p>\n When Allah\u2019s Messenger saw his way of walking, he said:<\/p>\n \u201cSuch a walk that Allah the Almighty hates except in places like this.<\/i>\u201d (Ibn Hisham, III, 11-12)<\/p>\n Similarly when they came to Mecca for the minor pilgrimage in the year of the Treaty of Hudaibiyah, he (pbuh) ordered believers to walk quickly and with arrogance in order to impress the unbelievers with their strength. (Bukhari, Hajj, 55; Muslim, Hajj, 240)<\/p>\n People should always control themselves and try to keep their intentions and feelings upon the straight path. They should adhere to this tendency even when showing pride is allowed because if one does not keep his inner self under constant control, spiritual diseases existing in people\u2019s nature, like arrogance and belittling other, are always ready to surface when they find the opportunity. Then one begins to see himself as superior to others and to oppress them; and such people\u2019s final destination will unfortunately be resurrection amongst the oppressors.<\/p>\n \u201cO Allah! Do not leave me alone with my inner self <\/b><\/p>\n even in a twinkle of an eye.\u201d<\/b><\/p>\n Ibn Hanbal, V, 42<\/p>\n \n Heedlessness, which in its literal sense carries various meanings such as to leave, not to pay attention to, to make a mistake, to neglect, distraction and carelessness, in religious terminology can be described as to disregard and forget Allah and the Truth sent by Him, and to follow the whims and desires of the inner self.<\/p>\n Heedlessness is mentioned in the Qur\u2019an as the attribute of unbelievers in particular. For instance, in a verse unbelievers, who are worse than animals and whose hearts are sealed, are characterized as heedless ones. (al-A\u2019raf 7; 179) Another verse about the people with the same character reads as follows:<\/p>\n \u201cThose are they whose hearts, ears, and eyes Allah has sealed up, and they take no heed.\u201d<\/b> (al-Nahl, 16; 108)<\/p>\n We also see in the Qur\u2019an that believers are warned about heedlessness through the personality of the Messenger of Allah (pbuh):<\/p>\n \u0648\u064e\u0627\u0630\u0652\u0643\u064f\u0631\u0652 \u0631\u064e\u0628\u0651\u064e\u0643\u064e \u0641\u0649 \u0646\u064e\u0641\u0652\u0633\u0650\u0643\u064e \u062a\u064e\u0636\u064e\u0631\u0651\u064f\u0639\u064b\u0627 \u0648\u064e\u062e\u064a\u0641\u064e\u0629\u064b \u0648\u064e\u062f\u064f\u0648\u0646\u064e \u0627\u0644\u0652\u062c\u064e\u0647\u0652\u0631\u0650 \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u0642\u064e\u0648\u0652\u0644\u0650 \u0628\u0650\u0627\u0644\u0652\u063a\u064f\u062f\u064f\u0648\u0651\u0650 \u0648\u064e\u0627\u0644\u0627\u0635\u064e\u0627\u0644\u0650 \u0648\u064e\u0644\u0627 \u062a\u064e\u0643\u064f\u0646\u0652 \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u063a\u064e\u0627\u0641\u0650\u0644\u064a\u0646\u064e<\/p>\n \n \u201cAnd remember your Lord within yourself humbly and fearing and in a voice not loud in the morning and the evening and be not of the heedless ones.\u201d <\/b>(al-A\u2019raf 7; 205)<\/p>\n In another verse remembering Allah little is expressed as the deed of hypocrites with the following statements:<\/p>\n \u201cAnd when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little.\u201d<\/b> (al-Nisa 4; 142)<\/p>\n Our Prophet (pbuh) prayed saying that:<\/p>\n \u0627\u064e\u0644\u0644\u0651\u0647\u064f\u0645\u0651\u064e \u0644\u0627\u064e \u062a\u064e\u0643\u0650\u0644\u0652\u0646\u0650\u064a \u0625\u0650\u0644\u064e\u0649 \u0646\u064e\u0641\u0652\u0633\u0650\u064a \u0637\u064e\u0631\u0652\u0641\u064e\u0629\u064e \u0639\u064e\u064a\u0652\u0646\u064d<\/p>\n \u201cO Allah! Do not leave me alone with my inner self even in a twinkle of an eye.\u201d (<\/b>Ibn Hanbal, V, 42) and thus presented an excellent example to his follower about staying away from the illness of heedlessness. Otherwise, as it is stated by our Prophet (pbuh) in his saying \u201ceven though my eyes sleep, my heart does not sleep\u201d<\/i> (Muslim, Musafirin, 125) he had a complete awareness in his heart.<\/p>\n According to the verses of the Qur\u2019an and the tradition of the Prophet (pbuh) heedlessness is in fact the opposite of remembrance. In other words, remembrance or \u201cremembering Allah in the heart and mentioning Him by the tongue\u201d refers to constant thought, commemoration, and not forgetting even a moment; while heedlessness means forgetting, and following the whims and desires of the inner self. Allah\u2019s Messenger (pbuh) likens the one who celebrates the Praises of Allah with the one who does not celebrate His Praises to that of a living creature with a dead one. (Bukhari, Daawat, 66) Thus, he emphasized that the heart keeps its vitality through the remembrance of Allah and heedlessness causes its death. We also see the Divine reproach for those who are heedless in their ritual prayers, which is considered as a kind of remembrance of Allah in the following verse: \u201cSo woe to the praying ones Who are heedless of their prayer.\u201d<\/b> (al-Ma\u2019un 107; 4-5) In a prophetic tradition it is said about similar people that:<\/p>\n \u201cThere are many who fast obtain nothing from it but hunger and thirst. And there are many who may stand for prayer at night and receive nothing from it but sleeplessness.\u201d<\/i> (Ibn Hanbal, II, 373) The Prophet (pbuh), who advised to say supplications with a sensitive heart, expressed that the supplications of a heedless heart will not be answered saying:<\/p>\n \u201cPray to Allah in a manner believing with certainty that your prayers will be answered; for Allah does not accept prayers said with a heedless heart.\u201d<\/i> (Tirmidhi, Daawat, 65)<\/p>\n In another tradition of the Messenger of Allah (pbuh), he expressed how people who move away from servitude and how the consciousness of congregation will be inflicted by heedlessness:<\/p>\n \u201cPeople must cease to neglect the Friday prayer or Allah will seal their hearts and then they will be among the negligent.\u201d<\/i> (Muslim, Jum\u2019a, 40) Let alone neglecting an obligatory act of worship like the Friday prayer, even something natural like laughing hurts the essential function and the spiritual soundness of the heart. Allah\u2019s Messenger (pbuh) said that: \u201cDo not laugh too much, for it kills the heart.\u201d<\/i> (Tirmidhi, Zuhd, 2)<\/b><\/p>\n Verses which consist of the warning \u201cif you are indeed Believers\u201d<\/b>[3]<\/a> and the sayings of the Prophet (pbuh) such as \u201cif someone commits adultery, he is not a believer at the time of committing adultery; and if he steals, he is not a believer at the time of committing theft; if he consumes alcohol, he is not a believer at the time of consuming it\u201d <\/i>emphasize the necessity of avoiding heedlessness and staying in the light of faith.<\/p>\n In conclusion, we can say that believers should stay away from heedlessness which is one of the obvious characteristics of the unbelievers. In this respect, they should take lessons from the life of the Prophet (pbuh). May Allah save all believers from such spiritual diseases! Amin!<\/p>\n e.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Rage<\/b><\/p>\n \u201cWhen one of you becomes angry, he should perform ablution.\u201d <\/b>Abu Dawud, Adab, 3<\/p>\n \n Rage refers to an intense state of anger and temper which emerges as a result of a desire to get rid of a situation that arises against and incapacitates one until its source is taken care of. This mental state, which stays hidden in the depths of a heart, is like the ember hidden underneath the ashes. The blood in the heart boils because of the smoldering fire in it. Consequently, a person\u2019s prudence and perception will be incapacitated since his reason will not be able to work properly. This is why Allah\u2019s Messenger (pbuh) said \u201ca judge should not issue a decision between two parties when he is angry.\u201d<\/i> (Tirmidhi, Ahkam, 7) One may also do things about which one may later feel ashamed. This is expressed in a Turkish proverb that states: \u201crage comes and the eye is blinded; rage goes and face becomes blushed.\u201d It is even said that excessive anger is \u201ctemporary madness.\u201d<\/p>\n Exceeding the limits of reason and religion a state of rage may often turn into a state of aggression. One should be able to control his anger in that state and employ it in a well-balanced manner in accordance with Islamic morals. In this matter Abdullah b. Amr\u2019s report is remarkable. He said that:<\/p>\n \u201cI used to write everything which I heard from the Apostle of Allah (pbuh). <\/i>I intended (by it) to memorize it but Quraysh prohibited me saying:<\/p>\n \u201cDo you write everything that you hear from him while the Apostle of Allah (pbuh) is a human being who may speak in anger and when pleased?\u201d So I stopped writing, and mentioned it to the Apostle of Allah (pbuh). He signaled with his finger to him mouth and said:<\/p>\n \u201cWrite, by Him in Whose hand my soul lies, only right comes out from it.\u201d<\/i> (Abu Dawud, \u2018Ilm, 3)<\/p>\n By this Allah\u2019s Messenger (pbuh) meant that he might get angry but he could control it and his anger could not prevent him from telling the truth. In a verse about the characteristics of the pious it is stated that:<\/p>\n \u201cThose who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men; for Allah loves those who do good.\u201d<\/b> (Al-i Imran 3; 134)<\/p>\n Allah\u2019s Messenger (pbuh) described the one who controls their anger as the real wrestler (Bukhari, Adab, 76) and gave the good news of the many blessings waiting in the Hereafter for those who defeat their anger. (Abu Dawud, Adab, 3)<\/p>\n Traditions of the Prophet (pbuh) speak about the close relationship between Satan and rage both of which were created from fire. Below are the principles which need to be followed when feelings of anger arise:<\/p>\n 1) To take refuge in Allah:<\/b> Allah\u2019s Messenger (pbuh) said to two men fighting before him: \u201cI know a phrase which, if repeated, could get rid of this angry feeling. They asked: What is it, Apostle of Allah? He replied: He should say: I seek refuge in Thee from the accursed devil.\u201d<\/i> (Bukhari, Adab, 76; Abu Dawud, Adab, 3) Also the following prayer taught by the Prophet (pbuh) to Umm Salamah (r. anha) is a cure of anger: \u201cO Allah Who is the Lord of the Prophet Muhammad! Forgive my sins and remove the rage of my heart.\u201d <\/i>(Ibn Hanbal, VI, 302)<\/p>\n 2) Performing Ablution: <\/b>Allah\u2019s Messenger (pbuh) pointed out that anger can be extinguished by performing ablution saying: \u201cAnger comes from the devil, the devil was created of fire, and fire is extinguished only with water; so when one of you becomes angry, he should perform ablution.\u201d<\/i> (Abu Dawud, Adab, 3)<\/p>\n 3) Changing the position of one\u2019s body:<\/b> Another useful thing to do when angered is to change the position of one\u2019s body into a more relaxed one. This is stated by the Prophet (pbuh) as follows:<\/p>\n \u201cBeware! Rage is a piece of fire in a human\u2019s heart. Don\u2019t you see the redness in the eyes and bulging veins of the neck? Whoever feels the sign of this should lie down.\u201d<\/i> (Tirmidhi, Fitan, 26) Another saying reads as follows:<\/p>\n \u201cWhen one of you becomes angry while standing, he should sit down. If the anger leaves him, well and good; otherwise he should lie down.\u201d<\/i> (Abu Dawud, Adab, 3)<\/p>\n 4) To prefer silence:<\/b> It is a well-known fact that the more two people insult each other the more their anger increases. Maybe because of this, Allah\u2019s Messenger (pbuh) said that \u201cwhen one of you gets angry, he should keep quiet.\u201d<\/i> (Ibn Hanbal, I, 239) One who gets angry for simple reasons may cause unexpected results due to his nonsensical speach. Allah\u2019s Messenger (pbuh) was pleased to see that Abu Bakr (r.a.) did not respond to a person who had insulted him. Later, the Prophet (pbuh) wanted to leave Abu Bakr when he decided to retaliate. And when Abu Bakr asked his opinion concerning his action, Allah\u2019s Apostle (pbuh) said that:<\/p>\n \u201cWhen you kept your silence, there was an angel responding to that man on behalf of you. But when you began to retaliate, the angel left and Satan came to his place. And I shall not stay in places where Satan is present.\u201d<\/i> (Ibn Hanbal, II, 436)<\/p>\n Allah\u2019s Messenger (pbuh) turned his face away and did not pay attention to people to whom he got angry. Maybe this is another method to cure this spiritual illness. (Abu Dawud, Libas, 17; Ibn Hanbal, III, 14)<\/p>\n Getting angry to satisfy the inner self is not approved in Islamic ethics; whereas abating anger and forgiving the opponent is considered a great merit. Various methods of treatment are advised in this matter. An excessive state of anger leads to dishonor, cowardliness, weakness, sloppiness, and many other material and spiritual harms. Therefore, it is a necessary and appropriate reaction to show anger towards things that compromise Islam or abuse its sacred values. In fact, Allah\u2019s Messenger (pbuh), who never took revenge for personal reasons, (Muslim, Fadail, 79) stated that he would not forgive anybody who violated the borders drawn by Allah the Almighty even if the violator was his own daughter, Fatima. (Bukhari, Hudud, 11, 12; Ibn Majah, Hudud, 6) The characterization of Allah\u2019s Messenger (pbuh) in the sources as the Prophet of mercy and the Prophet of wars at the same time should be regarded as the manifestation of this balanced approach. (Ibn Qayyim, Zad al-Maad<\/i>, I, 95, 96) As a result of a balanced manifestation of anger, some essential moral qualities, such as courage and bravery, will emerge and people\u2019s self-esteem will be protected. The Holy Qur\u2019an points to that fact when describing the Prophet (pbuh) and believers as \u201c\u2026humble toward believers, stern toward disbelievers\u2026\u201d<\/b> (al-Maidah 5; 54; al-Fath 48; 29)<\/p>\n \u201cAnd place not in our hearts any rancor toward those who believe.\u201d<\/b><\/p>\n al-Hashr 59; 10<\/p>\n \n A grudge is the feeling of enmity that dwells in someone\u2019s heart. Especially the anger which settles in the hearts of those who cannot take their revenge and because of their weaknesses it turns into a secret feeling of enmity and grudge. Someone nurturing resentment towards another person looks for any opportunity to take revenge. In other words anger, hate, and a desire for revenge are the main sources of grudges. In a verse these negative feelings towards believers are expressed as follows:<\/p>\n \u201cO you who believe! Do not take for intimate friends from among others than your own people; they do not fall short of inflicting loss upon you; they love what distresses you; vehement hatred has already appeared from out of their mouths, and what their breasts conceal (hate, enmity, and jealousy) is greater still \u2026\u201d<\/b> (Al-i Imran 3; 118)<\/p>\n Grudge is the source of many spiritual diseases. The main ones are jealousy, back-biting, breaking ties, insulting others, disclosing secrets, oppression, neglecting responsibilities, and rejoicing other people\u2019s misfortunes. (Ghazali, III, 339) Allah\u2019s Messenger (pbuh) prayed for the protection of his followers from such inappropriate attributes saying:<\/p>\n \u201cMy Lord, accept my repentance, wash away my sins, answer my supplication, clearly establish my evidence, guide my heart, make true my tongue and draw out malice from my breast.\u201d<\/i> (Abu Dawud, Witr, 25; Tirmidhi, Daawat, 102)<\/p>\n In another tradition Allah\u2019s Messenger (pbuh) explained how grudges and enmity destroy a person\u2019s religious life:<\/p>\n \u201cThere has come to you the disease of the nations before you, jealousy and hatred. This is the \u2018shaver\u2019 (destroyer); I do not say that it shaves hair, but that it shaves\u00a0(destroys) faith. By the One in Whose Hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you of that which will strengthen love between you? Spread (the greeting) salaam amongst yourselves.\u201d <\/i>(Tirmidhi, Qiyamah, 57)<\/p>\n As it is pointed out in this prophetic saying, religious feelings will be the first to be damaged in a society that lacks love and filled with enmity and hatred. This fact is also expressed in the following Turkish proverb: \u201creligion and hatred can never be together.\u201d Consequently, in a society with weakened religious feelings there will be fewer people with high morals, a strong character, and respecting each other. This is why Islam opposes and prohibits hatred and why it is expressed that believer\u2019s hearts must be cleansed from grudges.<\/p>\n According to the narration of Abdullah b. Amr (r.a.) the Prophet (pbuh) was asked:<\/p>\n \u201cWho is the best type of person?\u201d He (pbuh) replied:<\/p>\n \u201cA person who is truthful in his speech and Makhmum in his heart\u201d<\/i> People asked:<\/p>\n \u201cWe know what truthful speech is, but what is a Makhmum heart?\u201d The Prophet (pbuh) responded by saying:<\/p>\n \u201cIt is god-conscious, pure, contains no sin, and harbors no iniquity, nor rancor, or jealousy.\u201d<\/i> (Ibn Majah, Zuhd, 24)<\/p>\n The Holy Qur\u2019an, too, warns believers against hatred and similar evil qualities and exhorts them to forgive others. Abu Bakr Al-Siddiq (r.a.) who used to provide for Mistah bin Uthatha, because of the latter’s kinship to him, swore that he would never help him again for he had slandered Aisha (r. anha). Then the following verse was revealed:<\/p>\n \u201cAnd let not those of you who possess grace and abundance swear against giving to the near of kin and the poor and those who have fled in Allah’s way, and they should pardon and turn away. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful.\u201d<\/b> (al-Nur 24; 22; Bukhari, Tafsir, 24\/6)<\/p>\n In another verse it is stated that the true believers pray saying:<\/p>\n \u0648\u064e\u0644\u0627\u062a\u064e\u062c\u0652\u0639\u064e\u0644\u0652 \u0641\u0649 \u0642\u064f\u0644\u064f\u0648\u0628\u0650\u0646\u064e\u0627 \u063a\u0650\u0644\u0627 \u0644\u0650\u0644\u0651\u064e\u0630\u064a\u0646\u064e \u0627\u0670\u0645\u064e\u0646\u064f\u0648\u0627<\/p>\n \u201cAnd place not in our hearts any rancor toward those who believe.\u201d <\/b>(al-Hashr 59; 10)<\/p>\n In one of his sayings our beloved Prophet (pbuh) prohibited believers from feeling mutual hatred, jealousy, and hostility (Muslim, Birr, 32); and in another saying he (pbuh) emphasized the necessity of exchanging gifts to remove hatred and grudges saying:<\/p>\n \u201cExchange gifts amongst you, for gifts eliminate hatred and hostility in the heart.\u201d<\/i> (Tirmidhi, Hiba, 6)<\/p>\n On the other hand, it should not be assumed that a believer has to love everything and everybody based on the verses and prophetic sayings expressing the wrongness of holding grudges. When we take the Prophet\u2019s (pbuh) saying of \u201cthe best of the actions is to love for the sake of Allah and to hate for the sake of Allah\u201d<\/i> (Abu Dawud, Sunnah, 2) as our basis, we can reach the conclusion that there will be people that a believer dislikes and even hates. No matter how warm love is and how cold hate is, there can be no difference between these two opposite feelings when they are felt for the sake of Allah and both of them will ascend to the level of the best deeds; because what makes a deed meaningful is the intention that lies behind it. (Bukhari, Iman, 1) A soul loving for the sake of Allah will love the friends of Allah and prove his love by following them. Similarly a believer who hates for the sake of Allah will hate and disapprove the acts of the sinners, the oppressors, and the impious.<\/p>\n \u201cAvoid jealousy, for jealousy devours good deeds just as fire devours wood.\u201d <\/b>Abu Dawud, Adab, 44<\/p>\n \n Jealousy is a mental state which makes a person to wish for other people to lose what they have. It is blameworthy characteristic of the heart.<\/p>\n The Qur\u2019an emphasizes how this negative attribute will destroy the spiritual world on an individual and societal level as follows: \u201cQuite a number of the People of the Book wish they could turn you (people) back to infidelity after you have believed. From selfish envy, after the Truth has become manifest unto them\u2026\u201d<\/b> (al-Baqara 2; 109)<\/p>\n This verse clearly points out that jealousy was the reason that Jews wanted believers to turn away from the Islamic faith. Saying that \u201cjealousy and faith cannot combine in a believer\u2019s heart\u201d<\/i> (Nasai, Jihad, 8) Allah\u2019s Messenger (pbuh) attracts our attention to the fact that jealousy is a matter of heart just like faith. However, faith represents the positive drift of the heart, whereas jealousy represents the opposite direction.<\/p>\n There are many proofs in the sources of Islam that jealousy is prohibited. In a verse, it is stated that:<\/p>\n \u0648\u064e\u0644\u0627\u064e \u062a\u064e\u062a\u064e\u0645\u064e\u0646\u0651\u064e\u0648\u0652\u0627\u0652 \u0645\u064e\u0627 \u0641\u064e\u0636\u0651\u064e\u0644\u064e \u0627\u0644\u0644\u0651\u0647\u064f \u0628\u0650\u0647\u0650 \u0628\u064e\u0639\u0652\u0636\u064e\u0643\u064f\u0645\u0652 \u0639\u064e\u0644\u064e\u0649 \u0628\u064e\u0639\u0652\u0636\u064d<\/b><\/p>\n \u201cAnd do not covet that by which Allah has made some of you excel others\u2026\u201d<\/b> (al-Nisa 4; 32) In a tradition, Allah\u2019s Messenger (pbuh) addresses his followers saying that:<\/p>\n \u201cDon\u2019t nurse grudges and don\u2019t bid him out in order to raise the price and don’t nurse aversion or enmity and don’t enter into a transaction when the others have entered into that transaction and be as fellow-brothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. The piety is here, (and while saying so) he pointed towards his chest thrice. It is a serious evil for a Muslim to look down on his brother Muslim. All things of a Muslim are inviolable for his brother in faith: his blood, his wealth and his honor. Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.\u201d<\/i> (Muslim, Birr, 32-33)<\/p>\n The reason for the prohibition and disapproval of jealousy is that it is Allah the Almighty Whom the jealous person is really directing his feelings against; because, Allah is the One Who really gives His servants all kinds of blessings, ranks, status, and goodness. Therefore, feeling jealous towards the blessings bestowed upon another servant means interfering in Allah\u2019s Will. The Prophet\u2019s above mentioned saying refers to this fact by expressing the conflict between faith and jealousy. Jealousy harms nobody but the jealous. Faith bestows on the heart peace and tranquility, whereas jealousy causes it distress. Consequently, we can say that those who adorn their hearts with faith will be able to save themselves from this bad spiritual disease.<\/p>\n Allah\u2019s Messenger\u2019s warned believers about all kinds of moral weaknesses saying \u201cO servants of Allah! Be brothers\u201d <\/i>which indicates that leaving bad attributes will have a great effect on the emergence of sincere feelings and behavior in society.<\/p>\n In his following tradition Allah\u2019s Messenger (pbuh) also pointed out that good deeds will be wasted if the heart gets spoiled by spiritual illnesses like jealousy:<\/p>\n \u201cAvoid jealousy, for jealousy devours good deeds just as fire devours wood.\u201d<\/i> (Abu Dawud, Adab, 44; Ibn Majah, Zuhd, 22)<\/p>\n According to the following report from Anas b. Malik\u2019s (r.a.), cleansing the heart from jealousy and grudges will be a reason for salvation in the Hereafter. Anas (r.a.) said that:<\/p>\n \u201cOnce when the Messenger of Allah (pbuh) was sitting with some of his Companions, he said:<\/p>\n \u201cSomeone from the people of Paradise will come here now.\u201d<\/i> At that moment a man from the ansar came in with his slippers in his hand and water dripping from his beard as a result of newly performed ablution. On the following day same man came in when the Prophet (pbuh) uttered the words, and a similar incident happened on the third day. After the Messenger of Allah had left, Abdullah b. Amr (r.a.) followed the man and told him:<\/p>\n \u201cI had an argument with my father and swore that I would not go home for three days. Would you host me at your home during these days?\u201d The man accepted.<\/p>\n Upon which Abdullah became his guest for three days, but he did not see him wake up in the middle of the night to pray. He just saw the man remembering Allah and saying His name in bed and getting up for dawn prayer when the time was up. Abdullah b. Amr continued his words:<\/p>\n \u201cI never heard a bad word coming out of his mouth, but I belittled his acts of worship during these three days. I told him:<\/p>\n \u201cO servant of Allah! To be honest there was nothing wrong between me and my father. However, we heard Allah\u2019s Messenger (pbuh) saying for three days: \u201cSomeone from the people of Paradise will come here now.\u201d<\/i> And you came on every one of these days. This is why I wanted to see your actions and do the same. But I saw that you did not perform much. Tell me what makes you attain such a high rank?\u201d<\/p>\n He responded:<\/p>\n \u201cI am what you saw I am. But I have nothing fake in my heart towards believers. I never feel jealous towards the blessings of Allah the Almighty upon His servants.\u201d Upon which Abdullah b. Amr (r.a.) said:<\/p>\n \u201cThis is the thing that makes you attain such a high place, which we cannot easily manage to do.\u201d (Ibn Hanbal, III, 106)<\/p>\n In the works about Islamic ethics it is stated that jealousy can be cured by knowledge and practice. By means of knowledge one gathers the necessary information about the nature of this illness and by means of practice, one can force oneself to act in opposition to the causes of jealousy. Thus, one can either annihilate or reduce one\u2019s tendency towards the feeling of jealousy. At least one can look for ways to get rid of this ailment. As it was expressed by the verses of the Qur\u2019an and the sayings of the Prophet (pbuh) jealousy is a quality of the heart not the actions. Therefore, a believer should try not to be affected by this negative attribute and to organize his acts in accordance with the requirements of Islam.<\/p>\n On the other hand, there is another type of feeling which is similar to jealousy but allowed by Islam, that is envy without malice. Envy means hoping to have a blessing that somebody else has but without wishing him to lose it. This feeling is compared in the Qur\u2019an to a race on the path of doing goodness: \u201c\u2026For this let (all) those strive who strive for bliss\u201d<\/b> (al-Mutaffifin 83; 26) In a saying of the Prophet (pbuh) believers are allowed to be envious about gaining knowledge and doing good deeds:<\/p>\n \u201cDo not envy anyone except in two cases. (The first is) A person, whom Allah has given wealth and he spends it righteously; (the second is) the one whom Allah has given wisdom (the Holy Qur’an) and he acts according to it and teaches it to others.\u201d<\/i> (Bukhari, \u2018Ilm, 15; Muslim, Musafirin, 268)<\/p>\n While being envious about gaining knowledge and striving to do good are encouraged, compeating in doing evil, feeling jealousy, and selfishness are prohibited by the Prophet\u2019s saying: \u201cla tanafasu, or do not get attached to this world and ask to have something only by yourselves.\u201d<\/i> (Muslim, Birr, 31)<\/p>\n On the other hand, there are some measures that need to be taken for the protection from the harm of an envious person. We can enumerate some of these measures based on the verses of the Qur\u2019an as follows:<\/p>\n 1) To seek refuge in Allah from the mischief of the envious. This matter is stated in the verse: \u201c[Seek refuge in the Lord of the dawn] from the evil of the envious when he envies\u201d<\/b> (al-Falaq 113; 5)<\/p>\n 2) To practice patience and piousness. Allah the Almighty states that: \u201cIf good befalls you, it grieves them, and if an evil afflicts you, they rejoice at it; and if you are patient and guard yourselves, their scheme will not injure you in any way\u2026\u201d<\/b> (Al-i Imran, 3; 120)<\/p>\n 3) To give in charity as much as possible in order to be saved from the envy of the envious or at least reduce the intensity of his envy by helping them, as mentioned in the following two verses: \u201c\u2026they repel evil with good and spend out of what We have given them.\u201d<\/b> (al-Qasas 28; 54)<\/p>\n \u201cThe good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! He, between whomthere was enmity and thee, (will become) as though he was a bosom friend.\u201d<\/b> (Fussilat 41; 34)<\/p>\n Moreover, those who are given by Allah\u2019s spiritual and worldly blessings should abstain from wastefulness and actions which may cause others to be jealous of them. This is both a religious responsibility and a courtesy towards humanity.<\/p>\n \u201cAs Allah gives life to soil trough rain, <\/b><\/p>\n He gives life to the hearts through the light of wisdom.\u201d<\/b><\/p>\n Haythami, I, 125<\/p>\n \n Even though protecting our soul from spiritual diseases is necessary and should not be stopped during the spiritual training of our hearts, it is not enough. Spiritual training is not just an act of preventing one from distancing from one\u2019s goal but also an act of getting closer to and achieving perfection. This is why all kinds of spiritual beauties, which may help to achieve the goal, should step (word unclear) in the training of the heart. Such beauties can be obtained by certain instruments. It is stated in a verse:<\/p>\n \u064a\u064e\u0627 \u0623\u064e\u064a\u0651\u064f\u0647\u064e\u0627 \u0627\u0644\u0646\u0651\u064e\u0627\u0633\u064f \u0642\u064e\u062f\u0652 \u062c\u064e\u0627\u0621\u062a\u0652\u0643\u064f\u0645 \u0645\u0651\u064e\u0648\u0652\u0639\u0650\u0638\u064e\u0629\u064c \u0645\u0651\u0650\u0646 \u0631\u0651\u064e\u0628\u0651\u0650\u0643\u064f\u0645\u0652 \u0648\u064e\u0634\u0650\u0641\u064e\u0627\u0621 \u0644\u0651\u0650\u0645\u064e\u0627 \u0641\u0650\u064a \u0627\u0644\u0635\u0651\u064f\u062f\u064f\u0648\u0631\u0650 \u0648\u064e\u0647\u064f\u062f\u064b\u0649 \u0648\u064e\u0631\u064e\u062d\u0652\u0645\u064e\u0629\u064c \u0644\u0651\u0650\u0644\u0652\u0645\u064f\u0624\u0652\u0645\u0650\u0646\u0650\u064a\u0646\u064e<\/b><\/p>\n \u201cO mankind there has come to you a direction from your Lord and a healing for the (diseases) in your hearts, and for those who believe Guidance and a mercy. <\/b><\/p>\n The \u201chealing\u201d character of the Qur\u2019an is mentioned in several verses. (al-Isra 17; 82, Fussilat 41; 44) Therefore, the Word of Allah is the most trustworthy source for not just cleansing the heart from negative attributes but also adorning it with spiritual beauties.<\/p>\n Allah\u2019s Messenger (pbuh) states that his tradition is also among the contents of Islam, which needs to be followed and no concessions should be made in obedience to the Qur\u2019an and the Prophetic Sunnah. This is expressed in the following saying of the Prophet (pbuh):<\/p>\n \u201cThe sources of lawfulness are two: the Qur\u2019an and the Sunnah. The best speech is that embodied in the Book of All\u00e2h , and the best guidance is the guidance given by Muhammad. The most evil affairs are their innovations; and every innovation is an error. Beware! Do not let your wishes and desires become too strong and make you forget your death. Otherwise your hearts will get hardened \u2026\u201d<\/i> (Ibn Majah, Muqaddimah, 7)<\/p>\n One of the important reasons for the heart becoming hardened and inflicted with diseases like hypocrisy, heedlessness, grudges, and jealousy is to be deprived from necessary knowledge. However, it should not be forgotten that knowledge according to Islam should not be mere knowledge. On the contrary, it has to be a phenomenon changing and improving one\u2019s life. This is why Allah the Almighty likens those who have knowledge but get no benefit from it to donkeys bearing books. (al-Jum\u2019a 62; 5) The healing characteristic of the Qur\u2019an and Sunnah can be attained if the requirements of their instructions are fulfilled. In other words, the gates of the soul have to be opened for Divine instructions. Then our spiritual life will be cleansed from spiritual diseases and at the same time will be adorned with good manners by turning these instructions into good deeds. It is certain that a heart with this characteristic will be raised to a position that is valued by Allah the Almighty, inspired to the angels and loved by everyone on earth and in the heavens.<\/p>\n However, not everybody has the means and time to learn and understand the instructions of the Qur\u2019an and the Sunnah fully and then apply them in their lives. We believe that the best solution for such people is to join the ranks of pious and sincere scholars who have the necessary religious knowledge and follow their path because after the completion of the institution of the prophethood the task to convey the message of Allah has been given to the religious scholars. In fact, this is stated in a saying of the Prophet (pbuh) as: \u201cthe learned are the heirs of the Prophets.\u201d<\/i> (Abu Dawud, \u2018Ilm, 1; Tirmidhi, \u2018Ilm, 19) In this context, it was narrated by the Messenger of Allah (pbuh) that the prophet Luqman (A.S) gave the following advice to his son:<\/p>\n \u201cO Son! Be with the learned men and try not to leave them. Listen to the words of the wise. As Allah gives life to soil trough rain, He gives life to the hearts through the light of wisdom.\u201d <\/i>(Haythami, I, 125)<\/p>\n After this brief introduction, we may now begin to discuss the main beauties emphasized by the Qur\u2019an and the Sunnah for the spiritual training of the heart.<\/p>\n The term \u201ciman<\/i>\u201d lexically means \u201cto trust in,\u201d \u201cto make or be trustworthy,\u201d and \u201cto reach confidence and peace.\u201d It also means \u201cto confirm or verify something\u201d; because one who confirms somebody shows his confidence in him. From this perspective true believers both experience the safety and peace of their faith and give trust to others.<\/p>\n Regarding its terminological meaning, Muslim scholars have been given various definitions. Some scholars have defined it as \u201cto confirm by heart;\u201d some others have said that it is \u201cto confirm by the heart and profess by the tongue.\u201d Some others considered the five basic principles of Islam in their definition. (Maturidi, p. 373 et seq.) \u201cConfirming by heart\u201d is the common point of these definitions. As expressed in the tradition of Gabriel, it is required to believe in Allah, in that there is no god but Him, in Muhammad is His servant and Messenger, in His angels, in His books, in the Last Day, in the Divine Decree and that good and evil is from Allah the Almighty. (Bukhari, Iman, 37; Muslim, Iman, 1)<\/p>\n The Holy Qur\u2019an expresses the necessity of confirmation by the heart and the insufficiency of obedience in appearance as follows: \u201cThe desert Arabs say, \u201cWe believe.\u201d Say, \u201cYou have no Faith; but you (only) say, \u2018We have submitted our wills to Allah,\u2019 for not yet has Faith entered your hearts\u2026\u201d<\/b> (al-Hujurat 49; 14)<\/p>\n Faith is the state of heart that has reached complete trust. This is why there should be no doubt or supposition in the heart. Thus, real and doubt free trust in Allah and in that everything came from Him can only be achieved by fully believing in His signs. The following verse emphasizes that true faith means unshakable and doubtless confirmation:<\/p>\n \u201cOnly those are Believers who have believed in Allah and His Messenger, and have never since doubted, but have striven with their belongings and their persons for the Cause of Allah: such are the sincere ones.\u201d<\/b> (al-Hujurat 49; 15)<\/p>\n After true faith enters a heart, it is not something to be locked in. On the contrary, after it settles, it becomes a power that stimulates the heart and leads the actions and behavior. The following verse attracts our attention to this aspect of faith:<\/p>\n \u0627\u0650\u0646\u0651\u064e\u0645\u064e\u0627 \u0627\u0644\u0652\u0645\u064f\u0624\u0652\u0645\u0650\u0646\u064f\u0648\u0646\u064e \u0627\u0644\u0651\u064e\u0630\u064a\u0646\u064e \u0627\u0650\u0630\u064e\u0627 \u0630\u064f\u0643\u0650\u0631\u064e \u0627\u0644\u0644\u0651\u0670\u0647\u064f \u0648\u064e\u062c\u0650\u0644\u064e\u062a\u0652 \u0642\u064f\u0644\u064f\u0648\u0628\u064f\u0647\u064f\u0645\u0652 \u0648\u064e\u0627\u0650\u0630\u064e\u0627 \u062a\u064f\u0644\u0650\u064a\u064e\u062a\u0652 \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u0652 \u0627\u0670\u064a\u064e\u0627\u062a\u064f\u0647\u064f \u0632\u064e\u0627\u062f\u064e\u062a\u0652\u0647\u064f\u0645\u0652 \u0627\u064a\u0645\u064e\u0627\u0646\u064b\u0627 \u0648\u064e\u0639\u064e\u0644\u0670\u0649 \u0631\u064e\u0628\u0651\u0650\u0647\u0650\u0645\u0652 \u064a\u064e\u062a\u064e\u0648\u064e\u0643\u0651\u064e\u0644\u064f\u0648\u0646\u064e<\/p>\n \n \u201cThey only are the (true) believers whose hearts feel fear when Allah is mentioned, and when the revelations of Allah are recited unto them they increase their faith, and who trust in their Lord.\u201d<\/b> (Al-Anfal; 2)<\/p>\n Allah\u2019s Messenger (pbuh) points to the sensitivity of the believers saying: \u201cThere would enter Paradise people whose hearts would be like those of the hearts of birds.\u201d<\/i> (Muslim, Jannah, 27)<\/p>\n On the other hand, in Islam the relationship of faith goes beyond the relationship of blood. Believers are ordered to befriend the unbelievers even if they are their relatives. (al-Tawba, 9; 23, al-Mujadalah 59; 22) Their legal responsibilities towards such people should be fulfilled but they cannot share the love of a believer\u2019s heart. (al-Nisa 4; 135, al-Maidah 5; 8) Therefore, Islam proposes an association of consciousness rather than a relationship of blood based on the principle stated in the verse: \u201cThe Believers are but a single Brotherhood\u2026\u201d <\/b>(al-Hujurat 49; 10) The order of Allah \u201cAnd lower your wing (in kindness) unto those believers who follow you\u201d<\/b> (al-Shuara 26; 215) points out the closeness that should exist amongst believers.<\/p>\n This is why Allah\u2019s Messenger (pbuh) dealt with believers sensitively. Everybody who declared his faith found himself under the Prophet\u2019s safe shelter. He would avoid all negative behavior towards believers; he would not even allow any negative talk against his Companions. And he said in this regard:<\/p>\n \u201cNone of my Companions must tell me anything about anyone, for I like to deal with you with no ill-feelings.\u201d<\/i> (Abu Dawud, Adab, 28; Tirmidhi, Manaqib, 63)<\/p>\n Once the Prophet (pbuh) told a group of his Companions who were talking man named Malik b. Dukhshum:<\/p>\n \u201cDoes Malik b. Dukhshum not testify to the fact that there is no god but Allah and verily I am the messenger of Allah?\u201d<\/i> They replied:<\/p>\n \u201cHe makes a profession of it (no doubt) but he does not do it out of sincere heart.\u201d He (the Holy Prophet) said:<\/p>\n \u201cHe who testifies that there is no god but Allah and that I am the messenger of Allah shall not enter Hell or its (flames) would not consume him.\u201d<\/i> (Muslim, Iman, 54) Thus, he warned his followers not to be biased and to have suspicions about those who declare their faith.<\/p>\n In another tradition, the Prophet (pbuh) gave good tidings that everybody who has in his heart the weight of a mustard seed of faith will be saved from the Hell and eventually enters Paradise. (Bukhari, Iman, 33; Tawhid, 19, 36; Muslim, Iman, 302, 316)<\/p>\n Uthama b. Zaid (r.a.) narrates an incident related to this matter.<\/p>\n \u201cIn a battle we followed an enemy and as soon as he realized that he was going to be caught he said La ilaha illallah<\/i> or there is no god but Allah.\u201d But we did not listen to him and killed him. We then informed the Prophet (pbuh) what had happened. Upon this Allah\u2019s Messenger (pbuh) said that:<\/p>\n \u201cWho is going to help you against La ilaha illallah on Judgment Day?\u201d<\/i><\/p>\n I said:<\/p>\n \u201cO Messenger of Allah! He had said that words for the fear of death.\u201d He said:<\/p>\n \u201cDid you cut his heart open and see what was inside? Who can help you against La ilaha illallah on Judgment Day?\u201d<\/i><\/p>\n Uthama continued:<\/p>\n \u201cAllah\u2019s Messenger (pbuh) repeated these words so many times that I wished him to stop repeating it. And it wished that I had been converted to Islam after that incident.\u201d (Abu Dawud, Jihad, 95)<\/p>\n \n We should not forget that faith is a kind of guidance blessed by Allah the Almighty. This is expressed in a verse as follows: \u201cTherefore (for) whomsoever Allah intends that He would guide him, He expands his breast for Islam\u2026\u201d<\/b> (al-An\u2019am 6; 125) This is why believers know for certain that they cannot achieve any success withoutAllah\u2019s help and mercy. They cannot even control their hearts, for \u201cVerily, the hearts of all the sons of Adam are in the hand of the Compassionate Lord.\u201d<\/i> (Muslim, Qadr, 17) For this reason, wise servants pray to Allah for His guidance as follows:<\/p>\n \u201cOur Lord, let not our hearts deviate now after You have guided us, but grant us mercy from Your own presence; for You are the grantor of bounties without measure.\u201d<\/b> (Al-i Imran 3; 8)<\/p>\n Some sayings of the Prophet (pbuh) emphasized that at the end of the world there will be no people left on earth with faith in their hearts. In others, the world will come to an end by the removal of the blessing of faith. (Muslim, Imarah, 176; Fitan, 116, 117) In order to maintain faith and to leave this world with its light, one must adorn his heart with spiritual beauties such as piety, god-fearingness, mercy, love, repentance, remembrance, and prayer. Now we can continue to examine such spiritual beauties.<\/p>\n \u201cSo fear Allah as much as ye can\u2026\u201d<\/b><\/p>\n al-Taghabun 64; 16<\/p>\n \n The term taqwa<\/i> lexically means to abstain from something, to be strong, to protect the soul from frightening things.Terminologically, it means to follow strictly the religious commands, stay away from its prohibitions, and to protect the self from all kinds of sins and from the paths leading to them. In other words, taqwa<\/i> means piety and to have the consciousness of responsibility about the orders and prohibitions of Allah the Almighty. Those who have such consciousness are called muttaqi<\/i> (pious). Pious believers try to strengthen their piety by abstaining not just from the clear prohibitions of Allah but also from doubtful matters. The way for the perfection of piety is stated in a saying of the Prophet (pbuh) as follows:<\/p>\n \u201cBoth legal and illegal things are evident but in between them there are doubtful (dubious) things and most people have no knowledge about them. So whoever saves himself from these doutful things saves his religion and his honor. And whoever indulges in these doutful things is like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to go into it. (O people!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart.\u201d<\/i> (Bukhari, Iman, 39; Muslim, Musaqat, 107) The following statement is also along the lines of the above mentioned narration:<\/p>\n \u201cPiety (taqwa<\/i>) means to adorn one\u2019s appearance for the people as well as to beautify his soul for Allah the Almighty.\u201d (Razi, I, 20)<\/p>\n Asseen in these statements, piety is based upon the sensitivity of the heart. The general characteristics of the pious are expressed in the following verse:<\/p>\n \u201cIt is not righteousness that you turn your faces towards East or West; but it is righteousness – to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of the truth, the God-fearing.\u201d<\/b> (al-Baqara 2; 177)<\/p>\n This verse, in a way, defines the outlines of piety. Muslim scholars have assessed piety in three stages. The first stage is to refrain from disbelief and associating partners to Allah for the fear of eternal Hell-fire. The second stage is to avoid great sins, not to persistently commit small sins, and to continue performing religious obligations. The third stage is to stay away from everything that distracts the soul apart from the Lord Almighty and to attach the heart to Him completely. This final stage has no limits. (Baidawi, I, 48, 49; Elmal\u0131l\u0131, I, 169)<\/p>\n Neither drawing outlines nor determining the stages of piety seem possible; because knowledge, practice, and feelings, which improve piety, may manifest differences from one person to another. Therefore someone\u2019s piety is in the extent of strength and consciousness of his servitude. Indeed the verse: \u201cSo fear Allah as much as ye can\u2026\u201d <\/b>(al-Taghabun 64; 16) emphasizes the same point.<\/p>\n Those who would like to live a pious life should follow the pure life of the Messenger of Allah (pbuh). By saying \u201cI am the most righteous of you\u201d <\/i>(Bukhari, Iman, 13; Muslim, Siyam, 74) the Prophet (pbuh) reminded us that he manifested the best exemplary manners and that he should be followed in every aspect of life.<\/p>\n We see a very precise measure of piety in the sayings of the Prophet (pbuh). Allah\u2019s Messenger (pbuh), who supplicated saying \u201cO Allah, I beg of You the right guidance, safeguard against evils, chastity and freedom from want\u201d<\/i> (Muslim, Dhikr, 72), stated that:<\/p>\n \u201cA servant cannot reach the state of the pious unless he abstains from some unobjectionable matters because of the fear of committing doubtful matters.\u201d<\/i> (Tirmidhi, Qiyamah, 19; Ibn Majah, Zuhd, 24) In another prophetic saying, vice is defined as what rankles in the heart and what one disapproves of because of his worry that people should come to know of it. (Muslim, Birr, 14) Therefore a pious believer has to stay away from evil, and not just from actions but even from thoughts. Abdullah b. Umar (r. anhuma) said that:<\/p>\n \u201cIf a servant does not leave the things that disturb his heart, he cannot achieve a state of piety.\u201d (Bukhari, Iman, 1) Harith al-Muhasibi states that the physical manifestation of piety is submission to the Divine commands and avoidance of the Divine prohibitions; and its spiritual reflection is the cognizance of Divine questioning in the Hereafter and performing the supererogatory acts of worship just for the sake of Allah. (Muhasibi, p. 40)<\/p>\n Moreover, \u201cpiety\u201d is defined in the Qur\u2019an and traditions of the Prophet (pbuh) as the only measure of superiority. On the one hand, the Qur\u2019an says that:<\/p>\n \u0625\u0650\u0646\u0651\u064e \u0623\u064e\u0643\u0652\u0631\u064e\u0645\u064e\u0643\u064f\u0645\u0652 \u0639\u0650\u0646\u062f\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0623\u064e\u062a\u0652\u0642\u064e\u0627\u0643\u064f\u0645\u0652<\/p>\n \u201cVerily the most honored of you in the sight of Allah is (he who is) the most righteous of you\u2026\u201d<\/b> (al-Hujurat 49; 13) On the other hand, it is stated that Allah loves (Al-i Imran 3; 76) and is always with those who restrain themselves (al-Nahl 16; 128). According to a narration of Abu Hurairah (r.a.) some people asked the Messenger of Allah (pbuh):<\/p>\n \u201cO Allah\u2019s Apostle! Who is the most honorable amongst the people (in Allah’s eyes)?\u201d He said,<\/p>\n \u201cThe most righteous amongst them.\u201d <\/i>They said,<\/p>\n \u201cO Messenger of Allah! That is not what we ask.\u201d He said,<\/p>\n \u201cThen the Prophet Joseph, who was the son of Allah\u2019s Prophet (Jacob), the son of Allah\u2019s Prophet (Isaac), the son of Allah\u2019s Khalil (i.e. Abraham).\u201d They said:<\/p>\n \u201cO Messenger of Allah! That is not what we ask.\u201d He said:<\/p>\n \u201cThen you want to ask about the descendents of the Arabs. Those who were the best in the pre-Islamic period of ignorance will be the best in Islam provided that they comprehend religious knowledge well.\u201d<\/i> (Bukhari, Anbiya, 8, 14, 19; Muslim, Fadail, 168)<\/p>\n What concerns us in this tradition is the Prophet\u2019s first response. Piety is defined as the only measure of superiority.<\/p>\n Allah\u2019s Messenger (pbuh) probably knew what the questioner was asking, but he gave various responses in order to teach his Companions about the most important issue. The question of who is the most superior person in \u201chonor\u201d may come to mind next. In response to this question, Allah\u2019s Messenger (pbuh) stated Joseph (r.a.) whose ancestors were all Prophets and whose parable is depicted in the Qur\u2019an as the best of narratives.<\/p>\n When the questioners stated that what they asked did not refer to that, the Prophet (pbuh) replied that superiority had been related to lineage and ancestry in the age of ignorance, but, in Islam, it is evaluated based upon wisdom, knowledge, and religiosity. In order to mean something, someone\u2019s ancestry must be supported by piety.<\/p>\n Each one of these three answers of the Prophet (pbuh) had restraint as its central point. The Prophet Joseph\u2019s piety, especially in the incident of Zulaiha, is well-known. It is also obvious that those who know and comprehend Islam well are filled with fear of Allah. Therefore, piety is clearly stated as the only measure of value in the Prophet\u2019s first answer and is likewise implied in the next two answers.<\/p>\n In other traditions of the Prophet (pbuh) it is informed that Allah the Almighty will forgive those who fear Him and who do not associate partners with Him (Ibn Majah, Zuhd, 35); that He loves His pious and righteous servants (Muslim, Zuhd, 11); and that a servant will not be able to reach piety until he calls himself to account. (Tirmidhi, Qiyamah, 25)<\/p>\n The reason for attributing such significance to piety originates from the fact that calling oneself to account determines the level of a person\u2019s success. This is stated in the following verse:<\/p>\n \u201cYe shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly hear much that will grieve you, from those who received the book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil, then that will be a determining factor in all affairs.\u201d<\/b> (Al-i Imran 3; 186)<\/p>\n The heart is the place of questioning and is expressed in a verse as follows: \u201cSurely those who lower their voices before Allah\u2019s Messenger are they whose hearts Allah has proved for guarding (against evil)\u2026\u201d<\/b> (al-Hujurat 49; 3) From time to time Allah\u2019s Messenger (pbuh) pointed to his chest saying \u201cpiety is in here\u201d<\/i> (Muslim, Birr, 32) after which he gave advice to the believers; which clearly shows that the heart is the true place of piety. The level of piety in a person\u2019s heart is known only by Allah the Almighty; for there is no way to see what is in the heart. (Muslim, Iman, 158) This why other people cannot know whether a person is pious or not. Therefore, only Allah the Almighty knows and rewards those who restrain themselves. (Al-i Imran 3; 115, al-Najm 53; 32)<\/p>\n The rewards which will be bestowed upon the pious servants can be categorized as follows:<\/p>\n 1) A Criterion to distinguish between right and wrong and the forgiving of sins<\/b><\/p>\n The verse in this respect is as follows: \u201cO you who believe if you fear Allah, he will grant you a Criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of Grace unbounded.\u201d<\/b> (al-Anfal 8; 29) The Holy Qur\u2019an describes itself as \u201cguidance for those who fear Allah.\u201d (al-Baqara 2; 2) Therefore, it is understood that one cannot benefit from the light of Divine revelation without the Criterion which is endowed as a result of piety.<\/p>\n 2) An escape in times of hardship and blessings from an unexpected place<\/b><\/p>\n Allah\u2019s Messenger (pbuh) says:<\/p>\n \u201cI know a verse that if people hold it as a principle, it would be sufficient for them.\u201d<\/i><\/p>\n The Companions asked:<\/p>\n \u201cO messenger of Allah! Which verse is that?\u201d<\/p>\n He recited the following verse: <\/b><\/p>\n \u201c\u2026And for those who fear Allah, He (ever) prepares a way out\u201d<\/b> (al-Talaq 65; 2) (Ibn Majah, Zuhd, 24)<\/p>\n After this verse, the significance of which is pointed out by Allah\u2019s Messenger (pbuh), Allah the Almighty says that \u201cAnd He provides for him from (sources) he never could imagine\u2026\u201d <\/b>(al-Talaq 65; 3) and expresses that not only spiritual hardships but also the material ones will be taken care of. Thus, piety is the solution to all kind of problems in this world.<\/p>\n 3) Spiritual closeness to the Messenger of Allah (pbuh)<\/b><\/p>\n Muadh b. Jabal (r.a.) narrated:<\/p>\n \u201cWhen Allah\u2019s Messenger (pbuh) sent me as a governor to Yemen, he came with me to the outside of Medina to bid me farewell. I was on my mount, whereas he was walking. After he gave me some advice, he said:<\/p>\n \u201cO Muadh! Maybe you will not see me after this year. Maybe you will visit my mosque and my grave.\u201d<\/i> As soon as I heard these words, I started to cry out of the deep sorrow at having to leave him. Allah\u2019s Messenger (pbuh) consoled me saying:<\/p>\n \u201cO Muadh! Do not cry\u2026\u201d<\/i> Then he turned his face to Medina and continued:<\/p>\n \u201cThose who are closest to me among the people are the ones who fear Allah wherever they are.\u201d<\/i> (Ibn Hanbal, V, 235; Haythami, IX, 22)<\/p>\n 4) Eternal Salvation<\/b><\/p>\n Paradise will be one of the rewards for those who fear Allah. This reward is stated in the Qur\u2019an as follows: \u201cAnd hasten to (ask) forgiveness from your Lord; and a Garden, the extensiveness of which is (as) the heavens and the earth\u2026\u201d<\/b> (Al-i Imran 3; 133) A saying of the Prophet (pbuh) can be placed in the same context: \u201cFear Allah; perform your five daily prayers; observe your fast during the month of Ramadan; give alms out of your possessions; obey your governors; so you can enter the Paradise of your Lord.\u201d<\/i> (Tirmidhi, Jum\u2019a, 80)<\/p>\n The solution to all our problems can be attained through piety, or a life governed by the awareness of responsibilities towards Allah. And the heart is the place for such awareness. Therefore, a peaceful life in this world and proper preparations for the Hereafter can only be realized by piety adorning our souls.<\/b><\/p>\n \u201cBut for him who fears the standing before his Lord there are two gardens.\u201d <\/b>al-Rahman 55; 46<\/p>\n \n In the sacred Qur\u2019an the terms \u201chawf<\/i>\u201d and \u201ckhushyah<\/i>\u201d are used interchangeably in order to express the meaning \u201cfear from Allah,\u201d but they are not synonymous because they have some differences in meaning.<\/p>\n The term hawf<\/i> expresses the tremble in the heart because of concern and fear of possible punishment which will be given due to mistakes committed. Even though the meaning of khashyah<\/i> is similar to hawf<\/i>, it denotes fear mixed with reverence.Since it is based on knowledge, it has a special meaning and this is why khashyah<\/i> is considered to be the attribute of scholars.<\/p>\n Another term used in this respect is \u201cwajal<\/i>\u201d which denotes the feeling of fear and terror when remembering or seeing someone violent, fearful, and harsh. The intensity of the feeling of fear is what makes wajal<\/i> different from the other terms. According to these definitions, hawf<\/i> is attributed to common people; khashyah<\/i> is a characteristic of scholars; and wajal<\/i> is an attribute of those who are close to Allah (muqarrabun<\/i>). (Ibn Qayyim, Madarij<\/i>, I, 549-550)<\/p>\n The Holy Qur\u2019an indicates that the heart is the center of fear of Allah. Some noteworthy verses in this regard are as follows:<\/p>\n \u201cFor, Believers are those who, when Allah is mentioned, feel a tremor\/tremble? in their hearts\u2026\u201d<\/b> (al-Anfal 8; 2)<\/p>\n \u201c\u2026And give good tidings (O Muhammad) to the humble (To) those whose hearts tremble when Allah is mentioned\u2026\u201d<\/b> (al-Hajj 22; 34-35)<\/p>\n As pointed out in these verses, believers who achieve the perfection in faith are the ones whose hearts tremble when Allah is mentioned, whereas believers who have not achieved this state are warned as follows:<\/p>\n \u0623\u064e\u0644\u064e\u0645\u0652 \u064a\u064e\u0623\u0652\u0646\u0650 \u0644\u0650\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0622\u0645\u064e\u0646\u064f\u0648\u0627 \u0623\u064e\u0646 \u062a\u064e\u062e\u0652\u0634\u064e\u0639\u064e \u0642\u064f\u0644\u064f\u0648\u0628\u064f\u0647\u064f\u0645\u0652 \u0644\u0650\u0630\u0650\u0643\u0652\u0631\u0650 \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0648\u064e\u0645\u064e\u0627 \u0646\u064e\u0632\u064e\u0644\u064e \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u062d\u064e\u0642\u0651\u0650<\/b><\/p>\n \u201cHas not the time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed (to them)\u2026\u201d<\/b> (al-Hadid 57; 16)<\/p>\n Ibn Mas\u2019ud (r.a.) said that: <\/i><\/p>\n \u201cSince our acceptance of Islam and the revelation of this verse in which Allah is annoyed with us, there was a gap of four years.\u201d (Muslim, Tafsir, 24) Therefore, Allah the Almighty asks from the believers to soften their hearts by His fear in order to attain a certain level of perfection in their faith.<\/p>\n On the other hand, those who own trembling hearts scrupulously fulfill orders (Nahl 16; 50), even beat because of the fear of their deeds being rejected. Aisha (r. anha) said:<\/p>\n \u201cWhen the verse: \u201cAnd those who give what they give while their hearts are full of fear that to their Lord they must return; it is these who hasten in every good work, and they are foremost in (attaining) them.\u201d<\/b> (al-Mu\u2019minun 23; 60-61) was revealed. I asked the Messenger of Allah (pbuh):<\/b><\/p>\n \u201cWho are the ones mentioned in this verse? Are they fornicators, thieves, and the drunk?\u201d<\/p>\n He (pbuh) replied:<\/p>\n \u201cNo, they are not. O daughter of Siddiq! They are the ones who perform their prayers, fast, and give alms, but are worried about whether their deeds are accepted or not.\u201d<\/i> (Tirmidhi, Tafsir, 23; Ibn Majah, Zuhd, 20)<\/p>\n Allah the Almighty also gives the following glad tidings: \u201cBut for him who fears to stand before his Lord there are two gardens.\u201d <\/b>(al-Rahman 55; 46)<\/b><\/p>\n Even though fear seems to be conflicting with love for Allah, they are actually interrelated. Just as love is the fruit of knowing Allah, fear is also the result of properly knowing about Allah. The more someone knows and loves Allah, the more he\/she fears Him. The Messenger of Allah (pbuh) pointed out the close relationship between knowledge and fear saying: \u201cBy Allah, I have the best knowledge of Allah amongst you, and fear Him most amongst you.\u201d<\/i> (Bukhari, Adab, 72; Muslim, Fadail, 127) It is stated in the Qur\u2019an that the true learned are the only people who think, understand, (al-Anqabut 29; 43) and truly fear Allah (al-Fatir 35; 28). According to Ibn Abbas (r. anhuma), the truely wise are the ones who know Allah is omnipotent, who do not associate any partners to Him, who accept the things declared lawful by Him as lawful and declared unlawful by Him as unlawful, who follow the orders and advices of Allah and believe with certainty that they will meet Allah and be questioned about their knowledge.\u201d (Ibn Kathir, Tafsir<\/i>, III, 561)<\/p>\n According to the statement of the Qur\u2019an expressing that mercy and guidance are for those who fear Allah (al-Araf 7; 154), Allah is well pleased with them and they are well pleased with Him (al-Bayyinah 98; 8) When people fear something they run away from it, but those who fear Allah know tht taking shelter is Him as the only cure for their fear. (Ibn Qayyim, Madarij<\/i>, I, 550)<\/p>\n The endless God-fearingness of the Prophet (pbuh) is the best reflection of the verses related to this context in his blessed life. Aisha (r. anha) told those who had asked her about the morality of the Prophet (pbuh) that: \u201cHis morals were the morals of the Qur\u2019an.\u201d (Muslim, Musafirun, 139) Allah\u2019s Messenger (pbuh), who cried on occasion and had his Companions cry (Muslim, Janaiz, 12; Abu Dawud, Janaiz, 77), stated in one of his sayings that two drops are loved by Allah the Almighty: a tear drop shed because of the fear of Allah and a blood drop shed for the sake of Allah. (Tirmidhi, Jihad, 26) In another saying, he said that: \u201cthose who cry because of the fear of Allah will not enter Hell until the milk goes back to the udders.\u201d <\/i>Tirmidhi, Zuhd, 8)<\/p>\n We see that the Messenger of Allah (pbuh) became concerned before some incidents of that nature. All his concern was in fact related to his fear of Allah. According to the report from Aisha (r. anha),<\/p>\n \u201cOn any day when there was storm or dark cloud, its effects could be read on the face of the Messenger of Allah (pbuh), and he went in and out of his house and moved forward and backward in a state of anxiety. And when it rained, he became delighted and the state of restlessness would disappear. When he was asked the reason of this anxiety and he said: \u201cI was afraid that it might be a calamity that might fall upon my Ummah just like the one fell upon the people of \u2018Ad.\u201d (Muslim, Istisqa, 14, 15, 16)<\/p>\n These statements should be considered as the signs of the Prophet\u2019s careful attentionas a part of his efforts to teach this to his followers.<\/p>\n Modern psychology also points out that fear brings about caution. That is to say that fear is a factor which increases the resolution and exertion of a person and has him\/her prepare for the future. (Arthur I. Gates, Educational Psychology<\/i>, I, p. 103) Muslim scholars described fear as the whip of Allah the Almighty. Because of fear, people turn towards knowledge and good deeds. (Ibn al-Jawzi, Minhaj<\/i>, p. 316)<\/p>\n When faith enters into a heart, fear of Allah is established in it. If it is a sinner believes in the power of Allah and that one day he will be held responsible for his actions, he will tremble in fear of the Divine punishment. If he is a learned and wise person, he will feel sorry for the deeds that they could not do properly. Therefore, all those who believe in Allah will tremble when hearing His name.<\/p>\n While even some rocks fall down for the fear of Allah, having an unemotional and senseless heart which is worse than rocks in hardness is a sign of the deprivation of Devine mercy. (al-Baqara 2; 74) This is why our beloved Prophet (pbuh) prayed to his Lord saying:<\/p>\n \u201cO Allah, I seek refuge in You from the knowledge which is not benefitial, from the heart that does not entertain the fear (of Allah), from the soul that does not feel contented and the supplication that is not answered.\u201d<\/i> (Muslim, Dhikr, 73)<\/p>\n However, we can see that fear in the life of the Messenger of Allah (pbuh) was not the result of daily matters. He was matchless in brevity and fearlessness. We see in the sources that the Messenger of Allah (pbuh) asked for protection from Allah the Almighty against cowardice. (Bukhari, Da\u2019awat, 36) He was such a prophet that he could scare his enemies from a month long distance. (Bukhari, Jihad, 122) He said about himself to his Companions that: \u201cyou will never find me a miser or a liar or a coward.\u201d<\/i> (Bukhari, Jihad, 24; Nasai, Hiba, 1)<\/p>\n It is stated in a Qur\u2019anic verse that Allah the Almighty will cast terror into the hearts of disbelievers in order to help the true believers. (Al-i Imran 3; 151) And in another verse, cowardice is described as an illness of disbelievers. (al-Anfal 8; 12) Allah\u2019s Messenger (pbuh) said that enemies are not scared from the believers who love this world and feardeath. And he also stated that such believers will be defeated by their enemies. (Abu Dawud, Malahim, 5)<\/p>\n Therefore, fear from Allah and cowardice are two different matters. Fear from Allah is a praised and wanted characteristic, whereas cowardice is criticized and regarded as a bad attribute.<\/p>\n \u201cOn those who believe and work deeds of righteousness, will (Allah) Most Gracious bestow Love.\u201d <\/b>Maryam 19; 96<\/p>\n \n Love is the purest and sincerest state of friendship. Love, the essence of life, is the emotional state of a heart which is in a state excitement and hope to see its beloved. Love can be of divine origin or come from the inner self. All kinds of love for Allah and His contentment come from the Divine and all the others are considered selfish love.<\/p>\n The Holy Qur\u2019an lays great emphasis on the necessity of reserving true love just for Allah the Almighty. In fact, it is expressed through the words of Abraham (A.S.) \u201c\u2026I love not those that set\u201d<\/b> (al-An\u2019am 6; 76) that mortal beings are not truly worthy of being loved. Falsity of loving the creation just like loving Allah is stated as follows:<\/p>\n \u0648\u064e\u0645\u0650\u0646\u064e \u0627\u0644\u0646\u0651\u064e\u0627\u0633\u0650 \u0645\u064e\u0646 \u064a\u064e\u062a\u0651\u064e\u062e\u0650\u0630\u064f \u0645\u0650\u0646 \u062f\u064f\u0648\u0646\u0650 \u0627\u0644\u0644\u0651\u0647\u0650 \u0623\u064e\u0646\u062f\u064e\u0627\u062f\u0627\u064b \u064a\u064f\u062d\u0650\u0628\u0651\u064f\u0648\u0646\u064e\u0647\u064f\u0645\u0652 \u0643\u064e\u062d\u064f\u0628\u0651\u0650 \u0627\u0644\u0644\u0651\u0647\u0650 \u0648\u064e\u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0622\u0645\u064e\u0646\u064f\u0648\u0627\u0652 \u0623\u064e\u0634\u064e\u062f\u0651\u064f \u062d\u064f\u0628\u0651\u064b\u0627 \u0644\u0651\u0650\u0644\u0651\u0647\u0650<\/p>\n \u201cYet there are men who take (for worship) others besides Allah, as equal (with Allah): they love them as they should love Allah. But those of Faith are overflowing in their love for Allah\u2026\u201d<\/b> (al-Baqara 2; 165)<\/p>\n We see the following verse emphasizing that heart is adorned by love and love is the basis of the blessing of faith:<\/p>\n \u201c\u2026but Allah has endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you unbelief, wickedness, and rebellion\u2026\u201d<\/b> (al-Hujurat 49; 7)<\/p>\n Beauty and perfection in relation to the beloved and the lover is an important element for the formation of love in a heart. If a human being possesses an untainted nature, he would naturally love beauty and perfection. In other words, love will be love in places where beauty and perfection exist. Beauty is stated as the source of love in the following prophetic saying: \u201cAllah is Graceful and He loves Grace.\u201d<\/i> (Muslim, Iman, 147) Allah, Who is the owner of all beauty, is also the real source of love; Because He is Wadud. (al-Buruj 85; 14) The name Wadud means not only someone who loves much but also someone who is much loved. (Razi, XXXI, 112)<\/p>\n It is stated in a prophetic saying how servants are made to love a servant loved by Allah:<\/i><\/p>\n \u201cWhen Allah loves a servant, He calls Gabriel and says: <\/i><\/p>\n \u201cVerily, I love so and so; you should also love him,\u201d <\/i><\/p>\n And then Gabriel begins to love him. Then he makes an announcement in the heaven saying: <\/i><\/p>\n \u201cAllah loves so and so and you also love him,\u201d <\/i><\/p>\n And then the inhabitants of the Heaven (the Angels) also begin to love him and then honor is conferred upon him on the earth\u2026\u201d<\/i> (Muslim, Birr, 157)<\/p>\n Because love is a feeling from the heart, it presents an abstract character, yet its manifestations can be tangible. Indeed, the claims of those who proclaim their love for Allah but do not obey His Messenger are not real. This reality is expressed in the Qur\u2019an as follows:<\/p>\n \u201cSay (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you and forgive you your sins\u2026\u201d<\/b> (Al-i Imran 3; 31)<\/p>\n Allah\u2019s Messenger (pbuh) responded to the question of \u201cwhat faith is\u201d first as a proclamation of faith and then \u201cto love Allah and His Messenger more than anything else.\u201d<\/i> (Ibn Hanbal, IV, 11) This response is significant for showing the boundaries of love. In another saying, it is expressed that \u201cattaining the taste of faith can only be possible by such love.\u201d (Bukhari, Iman, 9; Muslim, Iman, 67)<\/p>\n Anas b. Malik (r.a.) reported that <\/i><\/p>\n \u201cA bedouin came to the Messenger of Allah (pbuh) and asked: <\/i><\/p>\n \u201cWhen will the Last Hour be?\u201d <\/i>Thereupon, he (the Holy Prophet) said: <\/i><\/p>\n \u201cWhat preparation have you made for the Last Hour?\u201d <\/i>He said: <\/i><\/p>\n \u201cLove for Allah and His Messenger is my only preparation.\u201d<\/p>\n Thereupon, he (the Holy Prophet) said: <\/i><\/p>\n \u201cYou will be together with the one whom you love.\u201d <\/i>The Companions of the Prophet (pbuh) became very happy at these words. Anas (r.a.) even said: <\/i><\/p>\n \u201cNothing pleased us more after accepting Islam than the words of Allah\u2019s Apostle: You will be together with the one whom you love.\u201d <\/i>And Anas (r.a.) added: <\/i><\/p>\n \u201cI love Allah and His Messenger and Abu Bakr and Umar, I hope that I will be with them although I have not acted like them.\u201d (Muslim, Birr, 163)<\/p>\n Even though it is not required to be at the same level with the person one loves, one tries to follow the people he loves and respects. Thus, everybody shows their love through their deeds to the extent of their ability and strength. Otherwise love which does not go beyond a mere claim, cannot be the reason for one\u2019s salvation. In another verse, true love is defined as having emerged from faith and its manifestations, or good deeds:<\/p>\n \u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0622\u0645\u064e\u0646\u064f\u0648\u0627 \u0648\u064e\u0639\u064e\u0645\u0650\u0644\u064f\u0648\u0627 \u0627\u0644\u0635\u0651\u064e\u0627\u0644\u0650\u062d\u064e\u0627\u062a\u0650 \u0633\u064e\u064a\u064e\u062c\u0652\u0639\u064e\u0644\u064f \u0644\u064e\u0647\u064f\u0645\u064f \u0627\u0644\u0631\u0651\u064e\u062d\u0652\u0645\u064e\u0646\u064f \u0648\u064f\u062f\u0651\u064b\u0627<\/p>\n \u201cOn those who believe and work deeds of righteousness, will (Allah) the Most Gracious bestow love.\u201d <\/b>(Maryam 19; 96) Ibn Abbas (r.anhuma) interpreted the words: \u201cwill (Allah) the Most Gracious bestow Love\u201d as \u201cAllah will love them and make other people love them.\u201d (Ibn Kathir, Tafsir<\/i>, III, 14)<\/p>\n Not being able to attain true love is the result of not knowing Allah and His blessings. The Holy Qur\u2019an expresses that such loveless masses will be destroyed and people whose hearts are filled with love replace them:<\/p>\n \u201cO you who believe if any from among you turn back from his Faith, soon Allah will produce a people whom He will love as they will love Him\u2026\u201d<\/b> (al-Maida 5; 54)<\/p>\n This verse clearly shows the necessity of establishing a relationship between Allah and His servant based on love. Religion is based on obedience and love is the essence of obedience. Therefore, it is a crucial part of servitude to supplicate for Allah\u2019s love. The following supplication of the Messenger of Allah (pbuh) points to this necessity:<\/p>\n \u201cO Allah! I ask for Your love; I ask for the love of those who love You and the deed which will take [me] to Your love. Make Your love more loveable for me than my soul, my family, and cold water.\u201d<\/i> (Tirmidhi, Daawat, 72)<\/p>\n In order to feel love for Allah, which is gravely needed by His servants, one first needs to love His creation, especially other human beings. The Prophet\u2019s saying: \u201cYou shall not enter Paradise so long as you do not affirm belief (in all those things which are the articles of faith) and you will not believe as long as you do not love one another\u2026\u201d<\/i> (Muslim, Iman, 93) is also important for showing the dimensions of true faith and consequently the dimensions of love.<\/p>\n Such love, the source of which is Allah, becomes the provision of the soul and the light of the eye. Those deprived of the capital of love can be considered the living dead; those who lose the light of love will be bewildered in the sea of darkness; the hearts of those who lack the remedy to love will be susceptible to all kinds of spiritual diseases; those who are not able to love will spend their lives in sorrow and distress; love is the soul of deeds and faith; those who lack this feeling are like soulless bodies. (Ibn Qayyim, Madarij<\/i>, III, 6, 7)<\/p>\n On the one hand, because intense love is a feeling, even an intuition, peculiar to the heart, it is reckless. It turns the principles of logic upside down. It declares its independence. One eats if it says \u201ceat\u201d, or sees if it says \u201csee.\u201d Allah\u2019s Messenger (pbuh) emphasizes this side of the heart saying: \u201cyour heart makes you blind and deaf.\u201d<\/i> (Abu Dawud, Adab, 116). In another saying, he invites us, just like everything else, to be moderate in love: \u201cBe moderate in your love for your friend, because one day he may turn into an enemy; and be moderate in your enmity, because one day your enemy may become your friend.\u201d<\/i> (Tirmidhi, Birr, 60)<\/p>\n On the other hand, it is natural to love other beings within the limits of the principles of Islam as long as one holds the love for Allah and His Messenger superior to them. In this context the following verse attracts our attention:<\/p>\n \u201cFair in the eyes of men is the love of things they covet: women and sons; heaped up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well tilled land. Such are the possessions of this world’s life; but nearness to Allah is the best of the goals (to return to).\u201d<\/b> (Al-i Imran 3; 14)<\/p>\n Parents\u2019 love, especially mothers\u2019 love, for their children is the purest type of love felt in a heart. When they look into their children\u2019s eyes, they feel the warmth of their children\u2019s happiness in their hearts and suffer from the pain of longing if they are far. In one of the sayings of the Prophet, this is expressed through the addressing of Allah the Almighty to His angels about someone who had lost his child: \u201cYou took My servant\u2019s child from him; you plucked off the fruit of his heart.\u201d<\/i> (Tirmidhi, Janaiz, 36)<\/p>\n In conclusion, love occupies a very important place in the relationship between Allah and the heart. It has a characteristic of easily influencing human emotions. If there is no love between Allah and His servant, there can be no meaning left in life, because servitude is the reason for creation and obedience is the essence of servitude, and love is the sole element which brings about obedience. The Holy Qur\u2019an explains the matters in detail like how and for whom love should be. In this respect, it put great emphasis on achieving obedience. The only way to attain a pure heart, or a heart submitted to the name of Allah, is to fill it with love for Allah.<\/p>\n \u201cIf you show mercy to those who are on the earth, <\/b><\/p>\n Those in the heavens will show mercy to you.\u201d<\/b><\/p>\n Abu Dawud, Adab, 58<\/p>\n \u00a0<\/i><\/p>\n Marhama<\/i> or rahma<\/i> are the infinitive forms of the Arabic verb \u201crahima\u201d meaning mercy, forgiveness, compassion, and tenderness.<\/p>\n Mercy is a divine behavior. It is the manifestation of Allah\u2019s names: Rahman<\/i><\/b> (Most Gracious) and Rahim<\/i><\/b> (Most Merciful). The attribute of Rahman<\/i> is the widest circle of Divine Mercy which comprises human beings, be they believers or disbelievers, and all other creation. Rahim<\/i>, on the other hand, denotes Allah\u2019s Mercy awaiting the believers on the Day of Judgment. (Raghib, p. 192) This is expressed in the following verse:<\/i><\/p>\n \u0648\u064e\u0631\u064e\u062d\u0652\u0645\u064e\u062a\u0650\u064a \u0648\u064e\u0633\u0650\u0639\u064e\u062a\u0652 \u0643\u064f\u0644\u0651\u064e \u0634\u064e\u064a\u0652\u0621\u064d \u0641\u064e\u0633\u064e\u0623\u064e\u0643\u0652\u062a\u064f\u0628\u064f\u0647\u064e\u0627 \u0644\u0650\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u064a\u064e\u062a\u0651\u064e\u0642\u064f\u0648\u0646\u064e \u0648\u064e\u064a\u064f\u0624\u0652\u062a\u064f\u0648\u0646\u064e \u0627\u0644\u0632\u0651\u064e\u0643\u064e\u0640\u0627\u0629\u064e \u0648\u064e\u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0647\u064f\u0645 \u0628\u0650\u0622\u064a\u064e\u0627\u062a\u0650\u0646\u064e\u0627 \u064a\u064f\u0624\u0652\u0645\u0650\u0646\u064f\u0648\u0646\u064e<\/i><\/p>\n \u201c\u2026and My mercy embraces all things, therefore I shall ordain it for those who ward off (evil) and pay the poor-due, and those who believe Our revelations.\u201d<\/b> (al-A\u2019raf 7; 156)<\/p>\n \u00a0Allah reserving His Mercy for the believers on Judgment Day is the result of Divine Justice. It means to distinguish between right and wrong, light and darkness, Moses and Pharaoh. Otherwise \u201cthe Best of those who show mercy\u201d<\/b> (al-Mu\u2019minun 23; 109) never oppresses His servants.<\/p>\n Allah the Almighty says in the Qur\u2019an that He will manifest His Mercy while guiding those who go astray:<\/p>\n \u201cSay: O my Servants who have transgressed against their souls. Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful.\u201d <\/b>(al-Zumar 39; 53)<\/p>\n Here, remembrance of the Divine Mercy\u2019s vastness is not for the purpose to encourage committing sins. On the contrary, it aims to make even the most vehement sinners repent as soon as possible. Even though the cause of the revelation of the above-mentioned verse was the desire to convert disbelievers to Islam, there is no doubt in that it comprises of the sinners\u2019 repentance (Razi, XXVII, 5), because Allah the Almighty says that He can forgive everybody except those who die in polytheism and disbelief. (al-Nisa 4; 48)<\/p>\n The following narration of Umar b. Khattab (r.a.) is very remarkable in reminding about the vastness of the Divine Mercy. He reported that some prisoners were brought to Allah’s Messenger (pbuh) <\/i>amongst whom there was also a woman, who was searching (for someone) and when she found a child amongst the prisoners, she took hold of it, pressed it against her chest and fed it. Thereupon Allah’s Messenger (pbuh) said: <\/i><\/p>\n \u201cDo you think this woman would be able to throw her child in the Fire?\u201d <\/i>We said: By Allah, so far as it lies in her power, she would never throw the child into Fire. <\/i>Thereupon,Allah\u2019s Messenger (pbuh) said:<\/p>\n \u201cAllah is more kind to His servants than this woman is to her child.\u201d<\/i> (Muslim, Tawbah, 22)<\/p>\n Allah\u2019s Messenger (pbuh) explains that the gem of mercy given to creation is very little compared to the Mercy of Allah the Almighty saying:<\/p>\n \u201cAllah created mercy in one hundred parts and He retained with Him ninety-nine parts, and He has sent down upon the earth one part, and it is because of this one part that there is mutual love among the creation so much so that the animal lifts up its hoof from its young, one, fearing that it might harm it.\u201d<\/i> (Bukhari, Adab, 19; Muslim, Tawbah, 17)<\/p>\n Just likemercy is the most salient attribute of Allah, it is also the most prominent characteristic of the Messenger of Allah. He has indeed been sent to the worlds as a mercy. (al-Anbiya 21; 107) This is why Allah the Almighty called none of His prophets but the Prophet Muhammad (pbuh) rauf<\/i><\/b> (very compassionate) and rahim<\/i><\/b> (very merciful). (Qurtubi, VII, 192) Otherwise it would not have been so easy to establish and spread Islam amongst people of the Age of Ignorance. Because compassion and mercy are attributes which soften the hearts, replace hate with love, and bring people closer to each other. All these facts are expressed through the following words of the Qur\u2019an:<\/p>\n \u201cIt was by the mercy of Allah that you were lenient with them (O Muhammad), for if you had been stern and fierce of heart they would have dispersed from around you\u2026\u201d<\/b> (Al-i Imran 3; 159)<\/p>\n Allah\u2019s Messenger (pbuh) asserted that feelings of mercy in particular should be established among the people. In this respect he said:<\/p>\n \u201cYou see that the believers in being merciful among themselves and showing love among themselves and being kind, resemble one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it.\u201d<\/i> (Bukhari, Adab, 27; Muslim, Birr, 66)<\/p>\n In order to attain this attribute and become a merciful person, love needs to be rooted in the heart. We see in the following narration that mercy cannot exist in places where there is no love:<\/p>\n A bedouin saw the Prophet (pbuh) kissing some children and said amazed:<\/p>\n \u201cYou (people) kiss the children! We don’t kiss them.\u201d The Prophet said,<\/p>\n \u201cI cannot put mercy in your heart after Allah has taken it away from it.\u201d<\/i> (Bukhari, Adab, 18; Muslim, Fadail, 65)<\/p>\n Likewise, the Prophet (pbuh) could not stand the state of his daughter Zainab\u2019s child taking his last breaths and shed some tears. Those who saw him crying asked him:<\/p>\n \u201cO Allah\u2019s Apostle! Are you, too, crying?\u201d He replied:<\/p>\n \u201cIt is mercy which Allah has lodged in the hearts of His slaves, and Allah is merciful only to those of His slaves who are merciful (to others).\u201d<\/i> (Bukhari, Janaiz, 33; Muslim, Janaiz, 11)<\/p>\n Lack of mercy is the result of cold-heartedness. Allah\u2019s Messenger (pbuh) advised one of his Companions, who had been complaining about his cold-heartedness: \u201cIf you would like to soften your heart, rub the orphan\u2019s head.\u201d<\/i> (Ibn Hanbal, II, 263, 387) Thus, he stressed spiritual sensitivity which can be increased by approaching the helpless and the needy with compassion.<\/p>\n Mercy taught by the Messenger of Allah (pbuh) to his followers embraces not only his relatives and believers but also the whole of humanity and even the entire creation. Some of the sayings of the Prophet reinforce this point:<\/p>\n \u201cHe who shows no mercy to the people, Allah, the Exalted and Glorious, does not show mercy to him.\u201d<\/i> (Muslim, Fadail, 66)<\/p>\n \u201cThe Compassionate One has mercy on those who are merciful. If you show mercy to those who are on the earth, those in the heavens will show mercy to you.\u201d<\/i> (Abu Dawud, Adab, 58; Tirmidhi, Birr, 16)<\/p>\n Another prophetic saying describes that a woman, who had fallen deep into sins and immorality, had been forgiven by Allah the Almighty for her mercy because she helped a weak dog. The incident occurred as follows: \u201cOn a very hot day, the adulteress was walking in a desert and got tired because of thirst. She found a well, went down and quenched her thirst. When she went up the well, she saw a very weak dog, which was about to die from thirst. Feeling sorry for it she went down the well and filled her shoe with water and then quenched the dog\u2019s thirst. Allah the Almighty became very pleased with her merciful deed and forgave all her previous sins. (Muslim, Salam, 152-155)<\/p>\n Mercy is not just a feeling of sorrow for others like some people think. It is an all-encompassing feeling which develops with love and increases with help and altruism. If there is no mercy in a heart, it is a sick heart.<\/p>\n Allah\u2019s Messenger (pbuh), who has been sent as a mercy to the worlds, became an exemplary personality not just by his actions but also by his words. Our ancestors have always carried the traces of this exemplary spiritual atmosphere. If we would like to save people from chaos and turn this world into a livable place, we need to establish mercy into our hearts. In fact, our ancestors who realized the significance of this method, began to conquer the hearts before conquering the lands when they took the light of Islam to the people in darkness.<\/p>\n \u201cAnd those who when they commit an indecency or do injustice to their souls remember Allah and ask forgiveness for their faults\u2026\u201d <\/b>Al-i Imran 3; 135<\/p>\n \n Repentance means to ask for the forgiveness of sins and mistakes from Allah the Almighty. It has a great effect upon purifying our souls. Proper repentance cleans up the rust formed on the heart by sins. Allah\u2019s Apostle (pbuh) says in this regard:<\/p>\n \u201cWhen a believer sins, a black dot appears on his heart, and then if he repents and asks his forgiveness, his heart gets cleansed of the black spot. And when he goes back to the sin and commits it again, the spot enlarges, till it covers the entire heart. Hence, this is the stain that Allah the Almighty has mentioned in the Qur\u2019an: [By no means! But on their hearts is the stain of the (ill) that they do!] (al-Mutaffifin 83;14)\u201d<\/i> (Tirmidhi, Tafsir, 83; Ibn Majah, Zuhd, 29)<\/p>\n Allah\u2019s Messenger (pbuh) states the connection between repenting several times in a day and spiritual life saying:<\/p>\n \u201cThere is (at times) some sort of shade upon my heart, and I seek forgiveness from Allah a hundred times a day.\u201d<\/i> (Muslim, Dhikr, 41)<\/p>\n Feeling a shade upon his heart is is reflective of his high state. He had an almost continuous spiritual connection with Allah the Almighty. Allah\u2019s Messenger (pbuh) points out that his worldly deeds, like eating, sleeping, and being together with his wives, somehow weaken this relationship. Even if we do not fully understand it, this was very important for a heart that was always with Allah the Almighty.<\/p>\n Through such traditions Allah\u2019s Messenger (pbuh) teaches us how important repentance is in building our spiritual worlds.<\/p>\n When a repenting servant asks for forgiveness by his tongue, he should also keep his body and heart away from sins as much as possible and he should not insist on committing sins; because this is what servitude requires. This situation is expressed in the Qur\u2019an by the following verses:<\/p>\n \u201cAnd those who when they commit an indecency or do an injustice to their souls remember Allah and ask forgiveness for their faults– and who forgives the faults but Allah, and (who) do not knowingly persist in what they have done.\u201d<\/b> (Al-i Imran 3; 135)<\/p>\n \u201cO you who believe! Turn to Allah with sincere repentance: in the hope that your Lord will remove from you your ills and admit you to Gardens beneath which Rivers flow\u2026\u201d<\/b> (al-Tahrim 66; 8)<\/p>\n Continual repentance has many material and spiritual benefits. This is mentioned in a prophetic saying as follows:<\/p>\n \u201cIf anyone continually asks pardon, Allah will give him a way out of every distress, and a relief from every anxiety, and will provide for him from where he did not reckon.\u201d<\/i> (Abu Dawud, Witr, 26)<\/p>\n Hasan al-Basri (q.s.), one of the most prominent figures of the generation following the Companions, gave the same advice to many people who complained of famine, poverty, infertility, unproductiveness of his land, and asked his guidance: repentance. When people asked him why he had given the same advice even though the questions and questioners were different, he recited the following verses:<\/p>\n \u201c\u2026 Seek pardon of your Lord. Lo! He was ever-Forgiving. He will send rain to you in abundance; Give you increase in wealth and sons; and bestow on you Gardens and bestow on you rivers (of flowing water).\u201d<\/b> (Nuh 71; 10-12) (Qurtubi, XVIII, 302)<\/p>\n There is very important information in the traditions of the Prophet (pbuh) in relation tohow proper repentance should be done. Thawban (r.a.) narrated:<\/p>\n \u201cWhen the Messenger of Allah (pbuh) finished his prayer, he begged forgiveness three times and said: <\/i><\/p>\n \u201cAllahumma anta al-Salamu wa minka al-salamu, tabarakta ya zal jalali wa\u2019l ikram – O Allah! <\/i>You are Peace, and peace comes from You; Blessed are You, O Possessor of Glory and Honor!\u201d <\/i>Walid asked Awza\u2019i, one of the sub-narrators of this tradition:<\/p>\n \u201cHow does one seek forgiveness?\u201d <\/i>He replied: <\/i><\/p>\n \u201cYou should say: astaghfirullah<\/i> or I beg forgiveness from Allah, I beg forgiveness from Allah.\u201d (Muslim, Masajid, 135)<\/p>\n Following the sunnah of our Prophet (pbuh) we say \u201cAllahumma anta al-Salamu wa minka al-salamu\u2026\u201d <\/i>after every prayer. However, another sunnah or saying trice: \u201castaghfirullah<\/i> or I beg forgiveness from Allah\u201d before saying \u201cAllahumma anta al-Salamu\u2026\u201d<\/i> tends to be forgotten by our people so we should revive this sunnah. By saying astaghfirullah<\/i>, one who finishes his prayer and leaves the presence of his Lord means \u201cO Lord! I have not fulfilled my servitude properly, please forgive me.\u201d<\/p>\n According to the narration by Ibn Mas\u2019ud (r.a.) Allah\u2019s Messeger (pbuh) said that:<\/p>\n \u201cIf anyone says:<\/i><\/p>\n \u0623\u064e\u0633\u0652\u062a\u064e\u063a\u0652\u0641\u0650\u0631\u064f \u0627\u0644\u0644\u0647\u064e \u0627\u0644\u0651\u064e\u0630\u064a \u0644\u0627\u064e \u0625\u0650\u0644\u0647\u064e \u0625\u0650\u0644\u0627\u0651\u064e \u0647\u064f\u0648\u064e \u0627\u0644\u0652\u062d\u064e\u064a\u0651\u064e \u0627\u0644\u0652\u0642\u064a\u0651\u064f\u0648\u0645\u064e \u0648\u064e\u0623\u064e\u062a\u064f\u0648\u0628\u064f \u0625\u0650\u0644\u064e\u064a\u0652\u0647\u0650<\/p>\n \u201cI ask pardon of Allah other than Whom there is no deity, the Living, the eternal, and I turn to Him in repentance,\u201d he will be pardoned, even if he has fled in times of battle.\u201d<\/i> (Abu Dawud, Witr, 26; Tirmidhi, Daawat, 118)<\/p>\n Aisha (r. anha) reported that:<\/p>\n \u201cThe Messenger of Allah (pbuh) recited often before his death: Subhanaka wa bi hamdika astaghfiruka wa atubu ilayk – Hallowed be You, and with Your praise, I seek forgiveness from Thee and return to Thee.\u201d<\/i> (Muslim, Salat, 218)<\/p>\n Allah\u2019s Messenger (pbuh) also advised us to recite a certain supplication called \u201csayyid al-istighfar\u201d<\/i> which captivates our attention by its rich language and meaning.<\/p>\n The Prophet said \u201cThe most superior way of asking for forgiveness from Allah is to say:<\/i><\/p>\n \u0627\u0644\u0644\u0651\u0647\u064f\u0645\u0651\u064e \u0623\u064e\u0646\u0652\u062a\u064e \u0631\u064e\u0628\u0651\u0650\u064a \u0644\u0627\u064e \u0625\u0644\u0647\u064e \u0625\u0644\u0627\u0651\u064e \u0623\u064e\u0646\u0652\u062a\u064e \u062e\u064e\u0644\u064e\u0642\u0652\u062a\u064e\u0646\u0650\u064a \u0648\u064e\u0623\u0646\u064e\u0627 \u0639\u064e\u0628\u0652\u062f\u064f\u0643\u064e \u0648\u064e\u0623\u0646\u064e\u0627 \u0639\u064e\u0644\u064e\u0649 \u0639\u064e\u0647\u0652\u062f\u0650\u0643\u064e \u0648\u064e\u0648\u064e\u0639\u0652\u062f\u0650\u0643\u064e \u0645\u064e\u0627 \u0627\u0633\u0652\u062a\u064e\u0637\u064e\u0639\u0652\u062a\u064f \u0623\u0639\u064f\u0648\u0630\u064f \u0628\u0650\u0643\u064e \u0645\u0650\u0646\u0652 \u0634\u064e\u0631\u0651\u0650 \u0645\u064e\u0627 \u0635\u064e\u0646\u064e\u0639\u0652\u062a\u064f \u0623\u064e\u0628\u064f\u0648\u0621\u064f \u0644\u064e\u0643\u064e \u0628\u0650\u0646\u0650\u0639\u0652\u0645\u064e\u062a\u0650\u0643\u064e \u0639\u064e\u0644\u064e\u064a\u0651\u064e \u0648\u064e\u0623\u064e\u0628\u064f\u0648\u0621\u064f \u0628\u0650\u0630\u064e\u0646\u0652\u0628\u0650\u064a \u0641\u064e\u0627\u063a\u0652\u0641\u0650\u0631\u0652 \u0644\u0650\u064a \u0641\u064e\u0625\u0650\u0646\u0651\u064e\u0647\u064f \u0644\u0627\u064e \u064a\u064e\u063a\u0652\u0641\u0650\u0631\u064f \u0627\u0644\u0630\u0651\u064f\u0646\u064f\u0648\u0628\u064e \u0625\u0650\u0644\u0627\u0651 \u0623\u064e\u0646\u0652\u062a\u064e<\/p>\n \n \u201cO Allah! You are my Lord; there is no god but You, You have created me, and I am Your servant and hold to Your covenant and promise as much as I can; I seek refuge in You from the evil of what I have done: I acknowledge Your favor to me, and I acknowledge my sin; pardon me, for none but Your pardons sins, and dies during the daytime or during the night.\u201d he will go to Paradise.\u201d <\/i><\/p>\n The Prophet added. \u201cIf somebody recites this supplication during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of Paradise; and if somebody recites it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise.\u201d<\/i> (Bukhari, Daawat, 2; Abu Dawud, Adab, 100-101)<\/p>\n Since this supplication reflects the sincerest form of a servant\u2019s regret, it certainly has the beauty and perfection to be called \u201csayyidu\u2019l istighfar <\/i>\u2013 master of repentance.\u201d The good news of Paradise at the end of this supplication is like a cool breeze for those who are crushed under the weight of their sins.<\/p>\n A believer can ask for forgiveness for his parents, relatives, and other believers just like asking forgiveness for himself. In this context, Prophet Abraham\u2019s supplication mentioned in the Qur\u2019an is a good example for us:<\/p>\n \u0631\u064e\u0628\u0651\u064e\u0646\u064e\u0627 \u0627\u063a\u0652\u0641\u0650\u0631\u0652 \u0644\u0650\u064a \u0648\u064e\u0644\u0650\u0648\u064e\u0627\u0644\u0650\u062f\u064e\u064a\u0651\u064e \u0648\u064e\u0644\u0650\u0644\u0652\u0645\u064f\u0624\u0652\u0645\u0650\u0646\u0650\u064a\u0646\u064e \u064a\u064e\u0648\u0652\u0645\u064e \u064a\u064e\u0642\u064f\u0648\u0645\u064f \u0627\u0644\u0652\u062d\u0650\u0633\u064e\u0627\u0628\u064f<\/b><\/p>\n \u201cO our Lord! Grant me protection and my parents and the believers on the day when the reckoning shall come to pass!\u201d<\/b> (Ibrahim 14; 41)<\/p>\n When Qur\u2019an talks about the characteristics of the believers, it mentions their begging for forgiveness at dawn in particular. (al-Zariyat 51; 18) Therefore, we should not forget that times of dawn are the best times for the acceptance of our prayers.<\/p>\n In addition to asking for forgiveness, believers who wish to adorn their spiritual lives should not forget to remember Allah. Dhikr<\/i>, which we can shortly define as remembering Allah with the heart and mentioning Him by the tongue, requires continual remembrance in the heart. The Sacred Qur\u2019an asks from believers to remember Allah humbly in the morning and in the evening, with humility and reverence (al-A\u2019raf 7; 205) and devote oneself to Him with complete devotion. (al-Muzzammil 73; 8) It states that the heedless ones who turn their face away from the remembrance of Allah will face all kinds of problems and worries and will be resurrected blind in the Hereafter. (Taha 20; 125)<\/p>\n Our Lord says in the Qur\u2019an:<\/p>\n \u0641\u064e\u0627\u0630\u0652\u0643\u064f\u0631\u064f\u0648\u0646\u0650\u064a \u0623\u064e\u0630\u0652\u0643\u064f\u0631\u0652\u0643\u064f\u0645\u0652<\/p>\n \u201cTherefore remember Me, I will remember you\u2026\u201d<\/b> (al-Baqarah 2; 152) thus He expresses that He \u2018s in a dialog with His servant during remembrance. In other words, when a servant says \u201cO Allah\u201d or \u201cDear Lord,\u201d Allah the Almighty says \u201cMy servant\u201d and meets His servant\u2019s requests.<\/p>\n Allah\u2019s Messenger (pbuh) said that:<\/p>\n \u201cThe example of the one who celebrates the Praises of his Lord (Allah) in comparison to the one who does not celebrate the Praises of his Lord, is like that of a living creature compared to a dead one.\u201d (Bukhari, Daawat, 66) Thus, he points out that a heart can only be made to come alive through the remembrance of Allah.<\/p>\n The Prophet (pbuh) is our perfect exemplar in in this regard (Allah do not include) of which a detailed account has been given in the first volume of this book.[4]<\/a> Therefore, here it will be satisfactory to emphasize the principles established by the Prophet (pbuh) regarding the place of remembrance in disciplining the heart.<\/p>\n Every word of the Messenger of Allah (pbuh) is characterized as a remembrance of Allah insofar as it aimed to encourage goodness or draw away harm. The things he (pbuh) ordered or prohibited, the principles he established, his sayings about the names and attributes of Allah, his rulings and actions are also considered remembrances. His praises of Allah his gratitude towards Allah, his prayers, his turning towards Allah, as well as his fear of Allah are all types of remembrance. Even his silence was a remembrance. He was always with Allah the Almighty and busy with His remembrance. (Ibn Qayyim, Zadu\u2019l Ma\u2019ad<\/i>, II, 365) His heart was awake even when he was sleeping. (Bukhari, Wudu, 5) In short, he was in a state of continuous remembrance \u2013 dhikr daim<\/i>. Moreover, Aisha (r.anha) stated that the Messenger of Allah (pbuh) was in a state of continuous remembrance. (Muslim, Hayd, 117)<\/p>\n Likewise the mother of the believers narrated the following:<\/p>\n \u201cShe was asked about which prayer the Apostle of Allah (pbuh) began with when he woke up at night.\u201d She replied:<\/p>\n \u201cYou asked me about a thing which no one asked me before. When he woke up at night, he uttered: \u201cAllahuakbar<\/i> – Allah is Most Great\u201d ten times, and uttered \u201cAlhamdulillah<\/i> – Praise be to Allah\u201d ten times, and said \u201cSubhanallahi wa-bi hamdihi<\/i> – Glory be to Allah and I begin with His praise\u201d ten times, and said: \u201cSubhana\u2019l maliki\u2019l quddus<\/i> – Glory be to the King, the Most Holy\u201d ten times, and asked Allah’s pardon ten times, and said: \u201cLa ilaha illallah – There is no god but Allah\u201d ten times, and then said:<\/p>\n \u0627\u064e\u0644\u0644\u0651\u064e\u0647\u064f\u0645\u0651\u064e \u0625\u0650\u0646\u0651\u0650\u064a \u0623\u0639\u064f\u0648\u0630\u064f \u0628\u0650\u0643\u064e \u0645\u0650\u0646\u0652 \u0636\u0650\u064a\u0642\u0650 \u0627\u0644\u062f\u0651\u064f\u0646\u0652\u064a\u064e\u0627 \u0648\u064e\u0636\u0650\u064a\u0642\u0650 \u064a\u064e\u0648\u0652\u0645\u0650 \u0627\u0644\u0652\u0642\u0650\u064a\u064e\u0627\u0645\u064e\u0629\u0650<\/p>\n \u201cO Allah! I seek refuge in Thee from the strait of the Day of resurrection,\u201d<\/i> ten times. He then began the prayer. (Abu Dawud, Adab, 101)<\/p>\n In another saying the following supplication was advised: \u201c(There are) two words which are dear to the Beneficent (Allah) and very light (easy) on the tongue (to say), but very heavy on in the scales. They are:<\/i><\/p>\n \u0633\u064f\u0628\u0652\u062d\u064e\u0627\u0646\u064e \u0627\u0644\u0644\u0647\u0650 \u0648\u064e\u0628\u0650\u062d\u064e\u0645\u0652\u062f\u0650\u0647\u0650 \u0633\u064f\u0628\u0652\u062d\u064e\u0627\u0646\u064e \u0627\u0644\u0644\u0647\u0650 \u0627\u0644\u0652\u0639\u064e\u0638\u0650\u064a\u0645\u0650<\/p>\n (Bukhari, Tawhid, 58)<\/p>\n When the Prophet\u2019s sayings about remembrance are examined, we see many similar glad tidings. They are priceless advice with which to adorn the believers\u2019 spiritual lives.<\/p>\n Abdullah b. Shaddad (r.a.) narrated:<\/p>\n \u201cThree men from the Banu Uzra tribe came to the Messenger of Allah (pbuh) and converted to Islam. Allah\u2019s Messenger (pbuh) asked:<\/p>\n \u201cWho will take the care of these people?\u201d<\/i> Talha (r.a.) replied:<\/p>\n \u201cI will, O Messenger of Allah!\u201d<\/p>\n When they were with Talha (r.a.), Allah\u2019s Messenger (pbuh) sent an expedition. One of these three men joined the expedition and became a martyr. Later another expedition was sent. The second man joined it and became a martyr, and the third one passed away in his bed a while later.<\/p>\n Talha (r.a.) narrated the rest of the tradition as follows:<\/p>\n \u201cI saw those three men in my dream in Paradise. The one who had passed away in his bed was in front of them and the one who had become martyr first was at the end. I was puzzled and found it difficult to understand. I went to the Messenger of Allah and told him about my dream. He said:<\/p>\n \u201cThere is nothing to be puzzled about. There is no one more virtuous than a believer who lives his life in accordance with Islam and remembers Allah by saying praises, glorifications, and takbirs.\u201d<\/i> (Ibn Hanbal, I, 163)<\/p>\n Moreover Allah\u2019s Messenger (pbuh) encouraged his followers to perform acts of worship at night and did not approve of them spending the entire night sleeping. In order to fill the soul with peace and happiness he asked believers to pray right before dawn.[5]<\/a><\/p>\n In addition to the above mentioned acts of worship like prayer, repentance and praises, recitation of the Holy Qur\u2019an and contemplating about its verses is another type of remembrance. In fact, \u201cthe Reminder\u201d<\/b> mentioned in the verse of \u201cWe have, without doubt, sent down the Reminder; and we will assuredly guard it (from corruption)\u201d<\/b> (al-Hijr 15; 9) is the Holy Qur\u2019an itself and the verse: \u201cDo they not then earnestly seek to understand the Qur\u2019an?\u201d<\/b> (Muhammad 47; 24) invites the believers to contemplate about the words of Allah. A believer\u2019s active life should be shaped by the Qur\u2019an, with the five senses and the heart, which is considered the sixth sense, included in this scope. In a saying of the Prophet (pbuh), it is said:<\/p>\n \u201cOne who has nothing from the Qur\u2019an in his heart is like a ruined house.\u201d<\/i> (Tirmidhi, Fadail al-Qur\u2019an, 18) This prophetic saying eloquently points out that a heart unaware of the Qur\u2019an is far from real peace and tranquility just like a ruin deprived of happiness and joy.<\/p>\n Keeping the remembrance of Allah in the heart all the time is very important in order to discipline the heart. The following saying of the Prophet (pbuh) emphasizes this fact:<\/p>\n \u201cDo not forget Allah by merging into deep and unnecessary speech; because long speech without remembering Allah hardens the heart. And the farthest from Allah the Almighty is the one whose heart is hardened.\u201d<\/i> (Tirmidhi, Zuhd, 62)<\/p>\n Through remembrances performed along with meditation one can avoid selfish desires and the soul can attain enlightenment. Distress and distraction get replaced by peace and focus. This state of confidence is described in the Qur\u2019an as follows:<\/p>\n \u201cThose who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction.\u201d<\/b> (al-Ra\u2019d 13; 28)<\/p>\n The Messenger of Allah (pbuh) advised the attendance of the congregation of remembrances for those who would like to breathe the air of Paradise in this world. One day he said to his Companions:<\/p>\n \u201cWhen you go to the gardens of Paradise, get the most out of it.\u201d <\/i>The Companions asked:<\/p>\n \u201cWhat do you mean by the gardens of Paradise?\u201d Allah\u2019s Messenger (pbuh) responded:<\/p>\n \u201cThe circles of remembrances.\u201d <\/i>(Tirmidhi, Daawat, 82)<\/p>\n Those who achieve perfection by remembering Allah will be saved from all kinds of worries of this world. They will face death and the thought of life after death smiling and saying:<\/p>\n \u201cO (you) soul, in (complete) rest and satisfaction! Come back to your Lord, well pleased , and well pleasing unto Him! Enter you, then, among my Devotees! Enter My Heaven!\u201d<\/b> (al-Fajr 89; 27-30) They see death as the most desirable result of existence.<\/p>\n \u201cSay (O Muhammad, unto the disbelievers): My Lord would not concern Himself with you but for your prayer\u2026\u201d <\/b>al-Furqan 25; 77<\/p>\n \n Du\u2019a<\/i> or supplication, which means appealing, calling out, and asking for help, is a servant\u2019s acknowledgement of his weakness before the Might of Allah and an appeal to His help in reverence and love. Prayer is the presentation of a servant\u2019s situation to Allah and in a way it is a conversation between the servant and his Creator. In order to realize this, Allah the Almighty has first informed His servants about His existence and servants have accepted His existence and felt the need to get in touch with this Almighty Power. Thus, prayer is the result of such necessity and its aim is to find a way not just to relieve one\u2019s needs and deficiencies but also to achieve perfection. There are many orders and advice in the verses of the Quran and in the sayings of the Prophet (pbuh) confirming the purification of the soul through prayer.<\/p>\n Appealing to Allah for forgiveness or for one\u2019s needs and to remember Him for His blessings brings about spiritual peace and tranquility. (al-Ra\u2019d 13; 28, al-A\u2019la 87; 14, 15) It also purifies and elevates a person morally, and plays a constructive role in developing a personality. Getting closer to Allah through acts of worship and supplication leads to Divine love; and a pure soul emerges as a consequence of Divine love. (Bukhari, Riqaq, 38) In the following tradition, Allah\u2019s Messenger (pbuh) attracts our attention to the significance of saying prayers:<\/p>\n \u201cO Allah! Wash away my sins with the water of snow and hail, and cleanse my heart from all the sins as a white garment is cleansed from the filth, and let there be a long distance between me and my sins, as You made East and West far from each other.\u201d<\/i> (Bukhari, Daawat, 39; Muslim, Dhikr, 49) Allah is the desired one and the goal. One should stay away from every other interest. This is expressed in the Qur\u2019an as \u201cmaking the religion pure for Allah.\u201d (al-Mu\u2019min 40; 14, 65)<\/p>\n Ghazali gave the following answer to the question \u201cif the Divine Will does not change, then what would be the benefit of saying prayers?\u201d \u201cYou should know that prayers preventing trouble is a part of the Divine Will. Prayers are the reason for warding off troubles and attracting the Divine mercy\u2026 Just like an arrow bounces back when it meets a shield, a prayer pushes troubles away when they meet. This is also Allah\u2019s rule and will\u2026 It is not appropriate to say that there is no need to water the seeds, since Allah is the One Who will let them grow or not grow. It is inevitable for us to resort to the cause because the One Who has created goodness has also connected it to certain causes, and the One Who has created problems has also created instruments to ward them off. Moreover, another benefit of prayer is that it keeps the heart always with Allah the Almighty, which is the highest state of worship.\u201d (Ghazali, I, 434-435)<\/p>\n As it is expressed by al-Ghazali, prayer is part of the Divine Will. It is a factor leading faith to establish itself in the heart. Allah\u2019s Messenger (pbuh) said that \u201cO Allah! Who changes the hearts from one state to another! Keep my heart steadfast upon Your religion.\u201d<\/i> (Tirmidhi, Qadar, 7; Ibn Majah, Du\u2019a, 2) Allah the Almighty both warns and guides the believers in this respect, stating the prayers of those who are steadfast in their faith:<\/p>\n \u0631\u064e\u0628\u0651\u064e\u0646\u064e\u0627<\/a> \u0644\u0627\u064e<\/a> \u062a\u064f\u0632\u0650\u063a\u0652<\/a> \u0642\u064f\u0644\u064f\u0648\u0628\u064e\u0646\u064e\u0627<\/a> \u0628\u064e\u0639\u0652\u062f\u064e<\/a> \u0625\u0650\u0630\u0652<\/a> \u0647\u064e\u062f\u064e\u064a\u0652\u062a\u064e\u0646\u064e\u0627<\/a> \u0648\u064e\u0647\u064e\u0628\u0652<\/a> \u0644\u064e\u0646\u064e\u0627<\/a> \u0645\u0650\u0646<\/a>\u0652 \u0644\u064e\u062f\u064f\u0646\u0652\u0643\u064e<\/a> \u0631\u064e\u062d\u0652\u0645\u064e\u0629\u064b<\/a> \u0625\u0650\u0646\u0651\u064e\u0643\u064e<\/a> \u0623\u064e\u0646\u0652\u062a\u064e<\/a> \u0627\u0644\u0652\u0648\u064e\u0647\u0651\u064e\u0627\u0628\u064f<\/a><\/p>\n \u201cOur Lord (they say), let not our hearts deviate now after You have guided us, but grant us mercy from Your own presence; for You are the grantor of bounties without measure.\u201d<\/b> (Al-i Imran 3; 8)<\/p>\n Prayer is in fact a way of realizing and admitting a servant\u2019s weakness before Allah. As stated in the following verse, a servant will gain value through praying:<\/p>\n \u201cSay (O Muhammad, unto the disbelievers): My Lord would not concern Himself with you but for your prayer\u2026\u201d <\/b>(al-Furqan 25; 77)<\/p>\n Even though Allah\u2019s Messenger (pbuh) was exceptionally close to Allah the Almighty, he still prayed Him and always kept the consciousness of his servitude fresh. He did what he was supposed to do as a servant and a prophet and then prayed saying: \u201cO Allah! This is the best I can do. Please do not question me about things that are within Your power but beyond my ability.\u201d<\/i> (Abu Dawud, Nikah, 38) Stating that the hearts are in the hands of Allah the Almighty (Tirmidhi, Qadar, 7), Allah\u2019s Messenger (pbuh) has become an excellent exemplar for us with his following supplications:<\/p>\n \u201cO Allah! I ask from You a truthful tongue and a sound heart.\u201d<\/i> (Tirmidhi, Da\u2019awat, 23; Nasai, Sahw, 61)<\/p>\n \u201cO Allah, I seek refuge in You from the evil of what I hear, from the evil of what I see, from the evil of what I speak, from the evil of what I think, and from the evil of my semen (i.e. sexual passion).\u201d<\/i> (Abu Dawud, Witr, 32; Tirmidhi, Daawat, 28)<\/p>\n \u201cO Allah! I ask from You a mercy by which You will guide my heart and protect me from all kinds of evil; and by which I will manage and improve my actions\u2026 O Master of all actions! O Curer of the hearts! Protect me from the torture of Hell like You keep the seas from mixing\u2026 Make my heart and grave lightened\/illuminated???\u2026\u201d<\/i> (Tirmidhi, Da\u2019awat, 30)<\/p>\n \u201cThere is no god but You, glory be to You, O Allah, I ask Your pardon for my sin and I ask You for Your mercy. O Allah! Advance me in knowledge: do not cause my heart to deviate (from guidance) after You have guided me, and grant me mercy from yourself; verily You are the grantor.\u201d<\/i> (Abu Dawud, Adab, 99)<\/p>\n Allah\u2019s Apostle (pbuh) also asked for help from Allah the Almighty for the guidance of those whom he wanted to be helped and guided. For the guidance of the people of Yemen, he prayed saying: \u201cO Allah! Turn their hearts towards us.\u201d<\/i> (Tirmidhi, Manaqib, 71) Again he prayed placing his hand upon his cousin Ali\u2019s chest, who was appointed to Yemen as a judge:<\/p>\n \u201cO Allah! Bestow upon his heart guidance and keep his tongue true\u201d<\/i><\/p>\n Ali (r.a.) said:<\/p>\n \u201cAfter this prayer, I never hesitated when ruling between two people.\u201d (Ibn Majah, Ahkam, 1)<\/p>\n All these narrations prove how important and effective a role prayer has in treating spiritual illnesses from aberration and hesitation.<\/p>\n [1]<\/a> The reason for the emergence of this tradition is very remarkable. Safiya, the wife of the Prophet said that: \u201cI went to Allah’s Apostle to visit him in the mosque while he was in I\u2019tikaf in the last ten days of Ramadan. I talked with him for a while, then I got up in order to return home. The Prophet accompanied me. When we reached the gate of the mosque, opposite the door of Um-Salama, two Ansari men were passing by and they greeted Allah’s Apostle. He told them: Slow down! This lady is (my wife) Safiya bint Huyai.\u201d Both of them said, \u201cSubhan Allah, (How can we think of any evil about you?) O Allah’s Apostle!\u201d Upon this the Prophet said (to them), \u201cSatan reaches everywhere in the human body as blood reaches in it, (everywhere in one’s body). I was afraid lest Satan might insert an evil thought in your minds.\u201d (Bukhari, I\u2019tikaf, 8 Adab, 121; Muslim, Salam, 24; Abu Dawud, Adab 81)<\/p>\n<\/div>\na.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Disbelief<\/h4>\n
b.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hypocrisy<\/h4>\n
c.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Vanity<\/h4>\n
d.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Heedlessness<\/h4>\n
f.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Grudges<\/h4>\n
g.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jealousy<\/h4>\n
2.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Adorning the Heart with Spiritual Beauties<\/h3>\n
a.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Faith<\/h4>\n
b.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Piety<\/h4>\n
c.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fear from Allah<\/h4>\n
d.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Love<\/h4>\n
e.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mercy<\/h4>\n
f.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Repentance and Remembrance<\/h4>\n
g.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Supplication for the Betterment of the Heart<\/h4>\n
<\/p>\n
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