Attaining a Sound and Healthy Heart

Based on the statement of Ibn Al-Qayyim in the book Ighaathatul-Lahfaan (إغاثة اللهفان)

Introduction

1- Every organ in our body is created to carry out a specific task.

2- The perfection of each organ is reached when it performs the task specific to it. An organ is complete if it performs the task perfectly, and it is deficient if the task is performed deficiently. Moreover, if it does not perform the task specific to it, it is considered dead.

For example,

– Allaah created the hands to hold and grasp. When the hand fails to grasp, this indicates that the hand is not functioning well; there is a sickness and a deficiency in it.

– Allaah created the eyes for seeing. They are sound when they perform that task. However, if the vision becomes weak, this indicates a deficiency in the eyes, and if one cannot see at all, then this means that the eyes are dead.

 

From among the organs is the heart. Allaah (Ta’ala) created the hearts for only one purpose, which is to know Allaah (Ta’ala), love Him, yearn to meet Him and be with Him, turn to Him, etc. All these actions stem from the love of Allaah.

Accordingly, if a slave loves Allaah (Ta’ala), knows Him, longs for Him, prefers Him over all the rest of his desired matters and he relies on Him throughout his life, then his heart has carried out its task and is sound and well. However, whenever the task of the heart is performed deficiently, it indicates a sickness of the heart, and whenever the heart does not perform its task at all, this indicates the death of the heart.

 

Based on this introduction, Ibn Al-Qayyim (Rahimahullaah) deduced the following matters:

 

1- If a person is knowledgeable, but he doesn’t know his Lord, it’s as if he doesn’t know anything. This is because his heart isn’t guided to its mission. If the eyes do any task other than seeing, then these eyes are of no benefit. Similarly, if the heart is learned and knows a great deal, but it doesn’t know its Lord and His Names and Attributes, or what He (Ta’ala) loves and what He hates, and it doesn’t know any of Allaah’s laws and what He has made obligatory and what He has made recommendable, or what He has commanded with and what the wisdom is behind some of His Commands, then it is like he does not know anything, even if he is a highly qualified and educated person.

 

This is because the heart is created for the purpose of knowing all the aforementioned matters.

 

2. Another matter that Ibn Al-Qayyim (Rahimahullaah) mentioned is that if ones heart attains every desire in this Dunya, but it doesn’t acquire knowledge about Allaah or love of Allaah or yearning to meet Him, and if one doesn’t feel joy and delight when talking to Allaah and remembering Him, then the heart won’t acquire any pleasure, and all the pleasures he attains from the fulfillment of his desires will not avail his heart in the least.

 

For example,

The heart acquires and enjoys the praise and fame that a person seeks and is keen to attain. Perhaps, he gets money and feels happy about it, or he enjoys the fulfillment of his sexual desire, or his lust generally; he enjoys all these matters. However, he does not enjoy Dhikr (remembrance) of Allaah, nor does he feel joy in talking to Allaah, or imploring Him, or relying on Him. He does not enjoy talking about Allaah or feel joy in praying to Allaah (when offering Salaat) or knowing Allaah. He does not feel pleasure when reciting His Words and revelation, so all the previous pleasures will not benefit or avail the heart in the slightest, because the heart is not enjoying what it was created for, which is Dhikr of Allaah or loving Allaah.

 

3. Ibn Al-Qayyim (Rahimahullaah) mentioned another serious matter wherein the heart is void of these matters that it is created for. As a result of that, all other worldly enjoyments and pleasures which a person seeks and directs his efforts to, will turn against him as a torment. How?

From two aspects: One is that the thing will eventually come to an end, and the thing for whose sake he used to fight for will become a torment. In other words, the wealth, praise, love of people; every worldly thing will perish.

The second torment is that the person misses out on gaining knowledge about Allaah, which is superior and better than worldly pleasure. Everything will perish, save Allaah; except one’s relation with Allaah.

Presumably, if one’s love, allegiance, yearning, enjoyment, and all what one possesses is for Allaah (Ta’ala), then he should use them to bring him closer to Allaah.

 

Does a person feel the sickness of his heart?

 

Man feels the sickness of his body; either he sees it (i.e., a swelling, injury, tumor), or he feels its pain. One cannot see the sickness of the heart, but can one feel it?

Ibn Al-Qayyim (Rahimahullaah) said (briefly): “Sickness is of different types:

 

1. There is a case in which a man’s heart becomes sick and he doesn’t perceive its sickness. Rather, his sickness becomes severe, and he doesn’t feel it because he is busy, occupied, diverted from knowing about the wellness and goodness of his heart.” If one does not know about the welfare of his heart, then sickness can come to him without him feeling it.

 

     2.   A person feels his sickness; he feels hardness of his heart, doesn’t love the Masakeen (the poor), doesn’t feel pity for the children (weak). He feels constriction in his heart, is depressed, dissatisfied, anxious, feels like running away from the Dhikr (remembrance) of Allaah, etc. He feels of all this in his heart, but the remedy is difficult for him because the remedy is bitter, and it opposes his desires.” He knows the cure of his heart is in lowering his gaze, or in spending in the Cause of Allaah, or in removing envy from his heart, or in showing humbleness to Allaah, or not relying on people totally or not giving importance to people’s praise and dispraise. However, all this is very bitter for him, and he knows that he cannot bear it because his own self desires it, and he cannot cut off his self-desire. For example, a person is attached to his wealth, which he earned by unlawful means (Riba, bribery, stealing, cheating, etc.). He knows it is Haram, but after so many years it is difficult for him to get rid of this unlawful wealth because his soul is used to it. Similarly, it is difficult for the heart to taste the bitterness of the remedy; therefore, he doesn’t take the remedy.”

 

Note that in the second type, the person feels, but he doesn’t take the remedy due to its bitterness.

 

The seriousness of this type is what Ibn Al-Qayyim (Rahimahullaah) said: “Most people are of this type” i.e., they feel the sickness of their hearts because they recite the Qur’an and listen to the Dhikr (reminder), but it is difficult for them to leave it. They rely on Allaah’s Mercy and are deceived by Allaah’s Mercy and deceived by the Shaytaan (the main deceiver).

 

There are signs for the sickness and wellness of the heart:

 

From the signs of the sickness of the heart:

 

Ibn Al-Qayyim (Rahimahullaah) wants to draw our attention to the seriousness of not feeling the sickness of the heart, because the sickness of the heart may eventually lead to the death of the heart. More serious is that one may not feel that, except after a long time. What’s more, if one waits till the end of one’s life to catch up with what he missed and correct himself, he may not be guided. Therefore, the sickness of the heart is even more serious than the sickness of the body because if one doesn’t take the remedy, the sickness of the body may lead to death which Allaah has written and decreed on everything. Then know that behind the death of the heart is the torment of Allaah i.e., Jahannam (punishment in Hellfire), etc.

 

From among the signs of the sickness of the heart:

 

1) It is difficult for the heart to perform the task which Allaah has created it for. For example, it is difficult for the heart to love Allaah, or feel joy in remembering Him, or to rely on Him, or to know Him and have knowledge about Him. If it becomes difficult for a heart, it means that person doesn’t want it, he doesn’t want to learn about Allaah or hear about Allaah, and he doesn’t seek it or put in effort. He doesn’t care; he doesn’t search for it.

Allaah (Ta’ala) has created the heart for the sake of knowing Him, to feel joy in His remembrance, to know Him and carry out His commands.

Allaah did not create the heart for anything besides it. Also, the heart should be subjected to what pleases Allaah (Ta’ala). If it becomes difficult for the heart to know its Lord, then this indicates its sickness.

 

2) To prefer one’s loved things over the things that Allaah loves

Whoever prefers what his own self desires over what Allaah wants, loves and what He has commanded with, then this indicates the sickness of his heart.

 

When Allaah (Ta’ala) forbids a slave from something or commands him with something and that person prefers his self-desires, this indicates the sickness of his heart. Allaah has ordered us (mankind) to lower our gaze, to guard our chastity, to guard our wealth, to fulfill our covenants, to give back the trust, to be truthful. He (Ta’ala) has commanded us with obligatory acts, and Sadaqah. He urges us to forgive and pardon, etc. So, when a person pursues something that angers Allaah or opposes the Shar’ (law) of Allaah or he does not apply the law, then this person has preferred his desires over Allaah’s command or what Allaah loves. Undoubtedly this indicates the sickness of his heart.  

 

Look how the Companions (Radia-Allaahu ‘anhum) sacrificed (gave up) many things their selves loved and wanted. They wanted their houses (in Makkah) and their children, but they emigrated leaving all that behind.

When the Prophet (Salla-Allaahu ‘alayhi wa sallam) commanded them with spending, Abu Bakr (Radia-Allaahu ‘anhu) came with all that he had. There were also others among the Sahabah who gave in charity half of their wealth.

Another example: Allaah (Ta’ala) revealed regarding voluntary night prayer:

 

تَتَجَافَىٰ جُنُوبُهُمْ عَنِ ٱلْمَضَاجِعِ

 

“Their sides forsake their beds.” [Surat As-Sajdah (32:16)]

 

So, one gets up from his bed which his self likes and wants, but despite his love for it, he prefers Allaah (Ta’ala).

 

At this point, Ibn Al-Qayyim (Rahimahullaah) commented on a serious issue, which is, “if man always does that (i.e., persistently prefers his self-desires), this will afflict him with another sickness whereby his self will become used to resisting what Allaah has commanded, and he won’t feel any pain or guilt.” That is to say, it becomes a habit for him.

 

Ibn Al-Qayyim (Rahimahullaah) set an example for that saying, “This is like the stomach; whenever the stomach is accustomed to eating unlawful bad food and prefers it over good lawful food, it will lose the desire for good food. Similarly for the heart, if the person always prefers his pleasure, then he would not want or care for having the pleasure of Allaah because he is used to preferring his self-desires.”

 

3) “The evil effects of ugly habits do not cause him pain, and his ignorance about the truth or not knowing the right belief does not bother him.”

 

By this sign, Ibn Al-Qayyim (Rahimahullaah) wants to show that for the heart to be alive, it must persist in rebuking and reproaching or blaming its companion, i.e., it disturbs him, and he will become upset if he commits a sinful or shameful act.

 

The eyes commit sins and see unlawful things; the stomach does disagreeable and careless acts; the hands carry out ugly actions; the tongue utters bad words, backbites, gossips, tells lies, quarrels, and wastes time. It doesn’t remember Allaah, argues regarding the Religion of Allaah, objects to the laws of Allaah. Sometimes a person uses what Allaah gave him of capabilities to falsify something in the Religion of Allaah [e.g., Allaah gave him eloquent speech and he uses it to distort a lawful matter, or a law set by Allaah.]

 

This indicates that the heart doesn’t reproach the person (does not feel guilty), therefore the person commits more and more sins. This indicates the sickness of the heart.

 

Ibn Al-Qayyim (Rahimahullaah) points out that a person’s heart reproaching him indicates the life of his heart and the person should keep and maintain this reproach i.e., one should not get rid of this reproach because this is something good. This is because his heart will reproach him today, and tomorrow and after tomorrow until he tires of this reproach and returns to Allaah in repentance.

For example,

A person whose heart reproaches him for an evil word which he uttered or an unlawful morsel he ate, (telling him ‘don’t you know Allaah, don’t you fear Allaah,’ etc.) until he abandons this unlawful practice. It’s the same way when the eyes see something forbidden, etc.

 

One should look at self-reproach as a favor from Allaah (Ta’ala); that one’s heart keeps on disturbing him until he abandons that practice. This indicates that the heart is alive.

Allaah (Ta’ala) swore by self-reproach in Surat Al-Qiyamah (75:2):

 

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

 

“And I swear by the blaming soul.”

 

Ibn Al-Qayyim (Rahimahullaah) mentioned another matter, saying that when a person’s ignorance about the truth does not cause him pain, this is really an affliction because he is ignoring the truth and doesn’t care to know the truth. For example, he ignores the Names and Attributes of Allaah, he ignores many things in the Qur’an, he may also ignore many obligatory matters, especially obligatory acts of the heart (such as love, fear, reliance on Allaah, patience, etc.). Although he ignores all these acts, his conscience does not blame him. This indicates the sickness of the heart.

 

The Signs of the Wellness of the Heart

 

It is necessary for one to know if one’s heart is sound, well, good, etc. for these reasons:

1) In order to praise and thank Allaah for that. This is a type of knowledge that should be acquired and known. Knowing this matter is an act of worship. Therefore, one should search for it and seek it and know its signs. Whenever one finds these signs in his heart, then let him thank Allaah for it because these are attained by Allaah’s Grace.

2)  One should increase in these signs i.e., when one knows that this is a good sign, he should increase doing it and increase the means that cause soundness of the heart (should maintain these means).

 

Ibn Al-Qayyim (Rahimahullaah) mentioned many signs:

 

1. First sign- which is the most important and the most serious one, is the turning of the heart away from the Dunya (departing the Dunya) and residing in the Akhirah, such that one becomes of its people and of the children of the Akhirah.

 

‘Ali (Radia-Allaahu ‘anhu) said: “The world is going backward and the Hereafter is coming forwards, and each of the two has its own children; so you should be of the children of the Hereafter. Do not be of the children of this world, for today there is action (good or bad deeds) but no accounts, and tomorrow there will be accounts, but (there will be) no deeds to be done.” [Al-Bukhaari – Book of Softening the Hearts 81, chapter 4, about hope and hoping too much for a long life and worldly pleasure]

 

Ibn Al-Qayyim (Rahimahullaah) did not mean by his statement that a person abandons the Dunya in such a way that he abandons the people in his community and isn’t active with his family, community, country, or his life. What is meant is to always envision the Hereafter, such that it is a motivation. One shouldn’t make a move except seeking Allaah’s (Ta’ala) pleasure, the reward in the Hereafter, Jannah, the Pardon of Allaah. Also, one should avoid every matter that leads to the wrath of Allaah, Hellfire, etc.

 

The one who has a good heart is always thinking about how to become one of the children of the Akhirah. Whenever he takes an action, he asks himself if it brings him closer to Allaah (Ta’ala) or takes him further from Him (Ta’ala), a type of self-accounting.

 

This person is not attached to the Dunya. He doesn’t fight for it or compete with people for it. He doesn’t feel envious of others who attain things in the Dunya. He has a good heart; he knows this Dunya is nothing.

 

He benefits himself and others. He uses everything he has been granted in this world in obedience to Allaah (Ta’ala), motivated by the hope of attaining Allaah’s (Ta’ala) pleasure, and seeing His (Ta’ala) Countenance on the Day of Resurrection. He only eats and drinks for the sake of gaining strength to obey Allaah (Ta’ala). He loves what Allaah (Ta’ala) loves and hates what Allaah (Ta’ala) hates.

 

This matter is of great concern to this person; he is always looking for what will bring him closer to Allaah (Ta’ala) and staying away from things that will make him fall from the grace of Allaah. This is what it means to depart from the Dunya and journey to the Akhirah. He doesn’t feel envious of others who acquire things in the Dunya. He has a good heart; he knows this Dunya is nothing.

 

If you read the biography of Prophet Muhammed (Salla-Allaahu ‘alayhi wa sallam), you will find that he traveled, resided, married, ate, drank made Dawah, made Jihaad, prayed, conversed with the Sahabah, socialized with the people, laughed, and joked with them, cried, etc. His (Salla-Allaahu ‘alayhi wa sallam) life was full of all these actions and he (Salla-Allaahu ‘alayhi wa sallam) did all that while seeking the Countenance of Allaah (Ta’ala). He was a role model for all of us. He would not go to any place or utter any word except that it was what Allaah (Ta’ala) loves, knowing it would be in his records. Even when he would see a cloud, he feared Allaah’s torment, and this cannot be practiced except by the children of the Akhirah. Everything reminded him of the Hereafter, reminded him of Allaah’s torment, His (Ta’ala) greatness, and everything that would bring him closer to Allaah (Ta’ala), and His pleasure and delight.

 

Ibn Al-Qayyim ended this by saying: “As one’s heart becomes better, further away from sickness, it will be departing to the Akhirah more and more.”

Whenever the heart is sound and well, it will journey to the Akhirah. This person doesn’t need or rely on the Dunya. He always feels like he could leave for the Akhirah any second, so he doesn’t waste any time. Everything he wants, he gets it from Allaah. For example, the praise of people: he sees that the praise of Allaah is more sublime and exalted. If he obtains a high position in the Dunya but the position won’t bring him close to Allaah, it will become an evil upon him. Therefore, even if a person is offered a worldly position, he should take it only if it will bring him closer to Allaah; otherwise, he shouldn’t show interest in it, no matter what that position is.

The Du’aa of this person is always asking Allaah the following:

 

وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلاَ فِتْنَةٍ مُضِلَّةٍ

 

‘as’aluka ladhdhatan-nadhari ilaa wajhika wash-shawqa ilaa liqaa’ika fi ghairi ḍarraa’a muḍirratin wa laa fitnatin muḍillatin,

 

“I ask You for the sweetness of looking upon Your Face and a longing to meet You in a manner that does not entail a calamity that will bring about harm or a trial that will cause deviation.” [An-Nasaa’i no. 1305 and authenticated by Al-Albaani]

 

2. The second sign is that the sound/ good heart keeps on rebuking the person for a wrong action or a sin or a wrong word until his heart returns to Allaah (Ta’ala).

 

This person humbles himself and returns to Allaah (Ta’ala) in repentance and obedience, and he performs his actions for the Sake of Allaah (Ta’ala). He shows neediness to Allaah (Ta’ala). He realized that when he committed a wrong action, he was left to his own self. The mistake (wrong action) happened because of his sickness and because his self is deficient; he relied on himself and was not mindful of Allaah (Ta’ala). He forgot Allaah (Ta’ala); therefore, he committed that sin or became angry or showed greediness, etc.

This disturbance is what will turn him back to Allaah (Ta’ala).

 

Ibn Al-Qayyim mentions that this sign is a wonderful thing. He said that when Allaah (Ta’ala) created the heart, He (Ta’ala) created it in a way that it won’t find rest and tranquility except in Allaah (Ta’ala) and His remembrance. This is the nature of our hearts. If it is directed away from Allaah (Ta’ala), it won’t ever taste any joy or happiness.

 

Ibn Al-Qayyim also said: “The heart has a need which will not be fulfilled by anything except being directed to Allaah (Ta’ala). There is a distraction and confusion in the heart, and nothing can gather this heart except by approaching Allaah (Ta’ala).”

 

Meaning, when one’s heart is distracted (sometimes) due to excessive concerns and worries, nothing can collect that heart except directing its concern and making it a means to bring one close to Allaah

 

Translator’s note: Never make any decision when your heart is distracted. Our hearts have ups and downs. In Arabic the heart is called قلب, and one of the meanings for it is ‘turning’ i.e., it is not always at rest. There are moments one is distracted and confused.

What should one do in these times?

• Don’t take any action.

• Pray and return to Allaah (Ta’ala).

• Show humility to Allaah (Ta’ala).

 

The heart has sicknesses, and nothing can cure it except to love Allaah, (Ta’ala) its Guardian. No matter how much one might try to find a cure for it, he won’t be able to find any except sincerely seeking the Countenance of Allaah (Ta’ala).

 

3. Third sign: “The heart doesn’t slacken in remembering Allaah (Ta’ala); it never finds joy except in the remembrance of Allaah (Ta’ala). It never gets tired, bored, or weary in serving Allaah (Ta’ala), its Maula (Master, Guardian and Lord).”

 

This means that when the heart is sound and well, one will not find it slacken in remembering Allaah (Ta’ala). The Dhikr [which broadly includes all kinds of remembrance of Allaah i.e., seeking knowledge, imparting knowledge, spending, fasting, Tasbeeh (Glorification), Tahmeed (saying Al-Hamdulillaah), etc.] brings the owner of the sound heart great joy like nothing else. The work that he does while seeking Allaah’s Face, intending by it to come closer to Allaah, is called Dhikr. He finds joy only in the company of people who remind him of Allaah (Ta’ala). He finds joy in sitting with those who make him renew his intention and elevate his resolution and remind him of sincerity and its virtue.

 

4. Fourth sign: “If one misses his Wird (daily portion of Dhikr and remembrance) he feels intense pain in his heart, even greater than the pain a greedy person feels when he loses his wealth.”

 

Here Ibn Al-Qayyim (Rahimahullaah) mentions the Awraad (singular: Wird, which is the daily portion of Dhikr or act of obedience that the person does daily or weekly or monthly).

It could be the Wird of Tasbeeh, or Wird of Istighfaar, or Dhikr, or Hawqalah, or voluntary prayer, recitation of Qur’an or Sadaqah or Sawm (fasting) that one performs continuously and feels joy with it.

 

It’s as if Ibn Al-Qayyim (Rahimahullaah) wants to direct our attention to:

A) The importance of having daily or weekly Wird and that one should not neglect these Awraad.

B) Moreover, one should have many different types of Awraad, like Abu Hurairah (Radia-Allaahu ‘anhu). It is quoted about him, that he had a daily Wird of 12 thousand Tasbeeh and he said that was his Diyah (blood money to ransom him).

Ibn Taymiyyah (Rahimahullaah) used to recite Surat Al-Fatihah after Fajr till sunrise. Some scholars’ Wird is reciting 5 parts of the Qur’an daily. Many of the Salaf used to finish the whole Qur’an in one week (7 days). There are some who had certain Rak’ahs (voluntary prayer) daily [20-40 Rak’ahs]. There are some who offered voluntary Salaat from after Dhuhr till ‘Asr [as in the Hadeeth of ‘Amr ibn ‘Absah].

 

There are those who offer voluntary prayers from Maghrib till Isha prayer. There are some who offer voluntary prayers at night, and there are some who have Wird of fasting like Dawoud (‘Alayhis-salaam). Whenever one feels pain for missing his Wird, then this indicates the wellness of his heart.

 

Here Ibn Al-Qayyim (Rahimahullaah) draws our attention to the seriousness of not having a Wird, in order to know the wellness of the heart by it. So, the Awraad is a sign of the wellness and the sickness of the heart.

 

5. Fifth sign: “To yearn for servitude as the hungry person yearns for food and drink.”

 

This means if one’s heart is sound, he willingly yearns to serve Allaah (Ta’ala) without difficulty or feeling burdened. He will not struggle to perform the act of worship; rather he longs to pray, to do Tasbeeh, to benefit Muslims, to feed the poor, to spend on orphans, to acquire knowledge, and so forth.

 

The word Shawq i.e., ‘yearning’ is meant specifically because in the matter of ‘Ebadah, in the beginning one finds it difficult to perform and it requires a sort of struggle, and whenever the soul/ self is trained and one overcomes his self, then he will find joy and yearning.

 

6. Sixth sign: “When the owner of the sound heart enters the Salaat i.e., intends to offer the Salaat, all his concerns, anxieties and worries will be removed from his heart, and it becomes difficult for him to finish and exit the Salaat. He finds his rest, tranquility and the comfort of his eyes and delight of his heart in the Salaat.”

 

In this sign, when Ibn Al-Qayyim (Rahimahullaah) mentions the Salaat, it’s for both obligatory and voluntary. The sound heart is attached to this act of servitude and takes his share from it. This is one of the greatest nourishments of the heart. Salaat is a great act of worship which Allaah (Ta’ala) prescribed in the night of Al-Isra’ and Al-Mi’raj (the Night Journey).

 

Shaytaan tries his best to distract a person whenever he offers the Salaat.

 

‘Uthmaan Ibn Abi Al-‘Aas (Radia-Allaahu ‘anhu) reported that he came to Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) and said: “O Allaah’s Messenger, the Shaytaan (Satan) intervenes between me and my prayer and my recitation of the Qur’an, and he confounds me.” Thereupon, Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) said: “This is (the doing of a) Satan (devil) who is known as Khinzab, and when you perceive its effect, seek refuge with Allaah from it and spit three times to your left.” I (‘Uthmaan) did that and Allaah dispelled that from me. [Muslim no. 2203]

 

Salaat is called Salaat because it is a Du’aa (prayer), and it is a connection of the slave with his Lord. The Muslim starts his prayer with Takbeer as if it is the greeting of the kings, and Allaah is the King of the kings. One shows submission in his Ruku’ and then raises his head, then he prostrates before the King.

It is mentioned in a Hadeeth that Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) said: “…And Allaah commands you to perform Salaat, and when you perform Salaat, then do not turn away, for Allaah is facing the face of His worshippers as long as he does not turn away.” [At-Tirmidhi no. 2863 and authenticated by Al-Albaani who graded it Saheeh]

And these turning away are from Satan.

 

‘Aishah (Radia-Allaahu ‘anha) narrated: “I asked Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) about looking hither and thither in prayer.” He replied: “It is a way of stealing by which Satan takes away (a portion) from the prayer of a person.” [Al-Bukhaari no. 751]

And when a person says: “Al-Hamdulillaahi Rabbil-Alameen”, Allaah (Ta’ala) says: “My slave praised Me” i.e., Allaah responds to the praying person. And this is all out of the virtue of Salaat and sublimity. Prayer was made the comfort of the eye of Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam).

 

“Whenever anything distressed the Prophet (Salla-Allaahu ‘alayhi wa sallam), he prayed.” [Abu Dawoud no.1319 and authenticated by Al-Albaani who graded it Hasan]

So here, Ibn Al-Qayyim (Rahimahullaah) mentions that the sign of wellness of the heart is having a special love for Salaat, and that exiting from Salaat becomes a painful matter for the person. Therefore, one of those to whom Allaah will grant shade on the Day of Resurrection is a person whose heart is attached to the mosques (Salaat).

 

Al-Khushu’ becomes easy for a man with this feeling because he loves Salaat and attends it with yearning. Therefore, Allaah (Ta’ala) says in Surat Al-Baqarah (2:45):

 

وَٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى ٱلْخَٰشِعِينَ

 

“And seek help in patience and As-Salaat (the prayer) and truly it is extremely heavy and hard except for Al-Khashi’un [i.e., the true believers in Allaah – those who obey Allaah with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)].”

 

Salaat is “Kabeerah” heavy, and maintaining it is heavy, going to the mosque at early times is hard, etc. However, for the one who is granted Al-Khushu’ (submissiveness) in his heart, his Salaat becomes easy because the heart loves it and because Salaat is a nourishment for the heart.

 

Every act of worship is found in the Salaat; it consists of Dhikr, Du’aa, Tasbeeh, Ruku’, submission, prostration, Tasleem, sending Salaat upon the Prophet (Salla-Allaahu ‘alayhi wa sallam). Acts of the heart are joined (gathered) in the Salaat. So only those whose hearts have love, fear, hope, trust, reliance, Tawakkul on Allaah, etc. will attend the Salaat. So, the Salaat joins all acts of worship. Therefore, it has this great position in Islam.

 

7. Seventh sign: Ibn Al-Qayyim (Rahimahullaah) said: “One of the signs of wellness of the heart is to be keen to maintain time from being wasted, even more keen than the greedy person among people for his wealth.” This means that the owner of the sound heart is not pleased to waste one moment without something good being written in his records of deeds.

 

The most important thing with the owner of the sound heart is to seek the Countenance of Allaah. His whole life is like that: the time that he wastes or spends in sitting (with others) without intending the Countenance of Allaah, causes him pain in his heart and will be heavy on him. The companion who doesn’t remind him of Allaah and does not raise up his resolution and does not make him approach Allaah, you find him keeping away from him.

 

Notice here that the wellness of the heart leads to maintaining time. Therefore, whoever intends to preserve or maintain his time, let him rectify his heart. When one’s heart is sound, he will be stingy with his time; he fills every moment with what brings him close to Allaah. If he does not find anything to fill it, he fills it with Tasbeeh, Tahleel, Takbeer, Istighfaar, repentance, Inabah, saying La hawla wala quwwata illa Billaah, sending Salaat on the Prophet (Salla-Allaahu ‘alayhi wa sallam), etc. All his life is for the Sake of Allaah. Ibn Taymiyyah (Rahimahullaah) would remember Allaah profusely, then keep silent for a while, saying: “I keep silent to take rest for making more Dhikr than the first time.”

 

This is how the soundness of the heart is. If one’s heart is sound, maintaining his time is easy for him. It realizes that the moments that Allaah gives are an Amanah (trust), a time which Allaah will question us about. Nothing will benefit us on the Day of Judgment except that which we dedicate and do for the Sake of Allaah. Every word one utters from allowable speech will not be written for one, except when one intends the Face of Allaah with that word. This word will be written in one’s record of good deeds, and he will see it on the Day of Judgment and the rest of the words will go in vain.

 

Let everyone check how many good deeds they earn during the day – This makes one be careful to not waste time.

Accordingly, the first means of maintaining one’s time is for the heart to be sound and well; not seeking except Allaah.

The owner of the sound heart sees every moment as an opportunity to elevate in ranks in the Hereafter; an opportunity to drive one away from Hellfire. Perhaps that Tasbeeh drives one from Hellfire as Allaah (Ta’ala) says in Surat Aal-‘Imraan (3:185):

 

فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَۗ

 

“And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful.”

 

Basically, man is doomed and in loss as Allaah (Ta’ala) says in Surat Al-‘Asr (103:2): “Verily! Man is in loss” except he who is removed from Hellfire.

 

Accordingly, you will not find this person wasting time, and if his time is wasted, his heart reproaches him for not taking advantage of his time. Therefore, he avoids vain gatherings and those moments which are spent without knowledge [one’s visits and get togethers are solely for the Sake of Allaah,].

 

8. Eighth sign: “The person’s main concern is to correct the action more than the (performing of the) action itself i.e., he is keen on observing sincerity in his actions, to be in accordance with the Sunnah of the Prophet (Salla-Allaahu ‘alayhi wa sallam), and he strives for Ihsaan in performing it.”

 

This means that the owner of a sound heart does not care about the size or amount of the deed. Rather, what concerns him is the content of the deed and the servitude observed in its performance i.e., its quality and not its appearance. He will take care of Al-Ikhlas (sincerity) more than giving importance to its image. Even if it is a simple, normal situation, he tries his best to be in accordance with what Allaah wants from him or he intends with that work, the Face of Allaah or seeking the Pleasure of Allaah. He does not care if the action is great, big, abundant, or small. All that he focuses on is his intention, his Ihsaan (perfecting the deed) to worship Allaah as if he sees Him. He observes his Khushu’ (submission) in his work even if it is a normal job, or a habitual practice.

His heart shows submission to Allaah (Ta’ala) i.e., he sees that in the action which he practices with his hand, with his pen, with his tool. He sees that Allaah is the One helping him, and it is not by his own strength or might.

This is what the owner of the good heart is concerned with; he doesn’t care for the image of his action. Therefore, one never sees the owner of the sound heart belittle any good deed. He will not say: “This is a little work, a simple job, I don’t want it.” Even when getting dressed, he will put his clothes on starting with his right side. He is keen to do it because he knows that Allaah loves that and the Prophet (Salla-Allaahu ‘alayhi wa sallam) liked using the right hand in every good thing. This is enough for the owner of the sound heart to love this action and be keen to practice it.

The concern of the owner of a sound heart is that his intention accompanies his action. His eyes are always on his heart.

 

Note: We want to draw your attention to the importance of the actions of the hearts; submission to Allaah, to learn Al-Ikhlas (sincerity) for the Sake of Allaah, love of Allaah, Inabah to Allaah, how to perform the actions with these feelings in order to elevate in ranks with Allaah. Verily, Allaah does not look at your physiques; rather, Allaah looks at your hearts and deeds.

 

Allaah (Ta’ala) says in Surat Al-Hajj (22:37):

 

لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَٰكِن يَنَالُهُ ٱلتَّقْوَىٰ مِنكُم

 

“It is neither their meat (of the sacrificial animal) nor their blood that reaches Allaah, but it is piety from you that reaches Him.”

 

What reaches Allaah is what is established in one’s heart. Allaah considers the Niyyah (intention) that is behind the outward actions.

The place of Taqwa is in the heart; that is what Allaah wants from us and not the meat or blood. Measure all other acts in this way, such as Salaat and good deeds. The owner of the good/ sound heart is keen to have good intentions, seeking the Face of Allaah, etc.

 

Sources:

 

 Ighathatul Lahfan by Ibn Al-Qayyim

 Commentary of Shaikh Dr. Aqeel ash-Shimmiri

 

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