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In the Name of God بسم الله

Fu'ad & Qalb in same verse

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:bismillah:

وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا ۖ إِنْ كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَنْ رَبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ

28:10) And the heart of Musa's mother was free (from anxiety) she would have almost disclosed it had We not strengthened her heart so that she might be of the believers.

Salam Everyone!

What is the difference between fu'ad and qalb? Why in this verse the one thing i.e., heart, is mentioned with different names?

Are these names referring to the different states of heart? Or anyone of them is metaphor for something else? 

@Sumerian

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Posted (edited)

Don't speak Arabic but from Qur'an corpus it seems the first masculine and the second is female singular.

It might be because first it refers the mother if Moses.

Not sure but maybe Arabic speakers can shed some light. Inshallah.

Edited by Ali bin Hussein
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Posted (edited)

Lets take one more step to understand the possible differences. According to quran, fu'ad will be questioned by Allah (سُبْحَانَهُ وَ تَعَالَى) along with the hearing & sight.

 إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا

17:36) surely the hearing and the sight and the heart, all of these, shall be questioned about that.

Allah (سُبْحَانَهُ وَ تَعَالَى) has not used the name "qalb" here.

This gives a reason that perhaps out of these two names (fu'ad & qalb), at least one is referring to a specific state of heart. 

On 6/15/2021 at 2:03 PM, Cool said:

وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا

Perhaps فُؤَادُ is the state of heart which is under the effect emotions or the emotional state of heart.

Because the Mother of Musa (عليه السلام) was in a emotional state after putting her son into the river. Perhaps she was worried & sad too and may be about to loose patience & trust on Allah. 

Another point I have noted is related to the word رَبَطْنَا (in 28:10) which is a verb. This words comes from the root ra, ba, ta (ر ب ط) and could mean to strengthen, making firm etc. This word in its meaning i.e., to strengthen or making firm, is used for qalb only. Allah (سُبْحَانَهُ وَ تَعَالَى) never strengthens the fu'ad, He only strengthen the qalb. Here are some relevant verses:

وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ

(8:11)

وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا

(18:14)

Why fu'ad is questioned but not the qalb? Why fu'ad is not strengthened by Allah (سُبْحَانَهُ وَ تَعَالَى) but He strengthens the qalb only? 

Lastly, the ending phrase of 28:10 also gives a hint, a possible difference between fu'ad & qalb.

On 6/15/2021 at 2:03 PM, Cool said:

لَوْلَا أَنْ رَبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ

"So that she might be of the believers" 

Is it means that fu'ad is a state of heart where emaan either departed from it or either it is about to depart? 

We know many verses of Quran mentions the disease of heart and there Allah (سُبْحَانَهُ وَ تَعَالَى) has used the name "qalb" instead of fu'ad. For instance:

في قلوبهم مرض

صغت قلوبكما

So these two verses do negate the point I was trying to make. 

@Sumerian, brother can you please help me with your comment and bring ease to this difficulty of mine :).

 

Edited by Cool
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Salam Bro @Cool

We know that the heart can contain the light or darkness too.

Even though the heart is not physical (just like the souls).  Part of the heart in a human is attached to physical realm (body and senses), and another part with spiritual realm. If a person not using his heart to enter the spiritual realm, he can use his heart as another pair of eyes (in additional to his 2 physical eyes) to see physical world.  Some people close their heart to physical world and only open his heart to spiritual realm (not attached to his world).  Some can see both at the same time.  

Sometime, when I give talk to group of people in a classroom, I let/use my heart to talk, see, understand and hear them (even though the voice come out my mouth).  I also know the state of mind of each of the person in the class (who is listening or who is not).  Using the heart at worldly level.

Sometime during prayer, my heart see something else that is not in this world (spiritual realm).

What is your opinion Bro on my explanation? Or what your heart tell you.  Can this explain the difference between fu'ad and qalb?  Or I am totally off?

Wallahualam.

 

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Alaikas-Salam Brother!!

No, I think you are out of context. Fu'ad is perhaps an emotional state of heart. 

مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ

53:11) The heart was not untrue in (making him see) what he saw.

Or

The heart lied not (in seeing) what it saw.

This blessed verse is mentioning the event of Mai'raj. Here Allah has used the word fu'ad for heart while Allah (سُبْحَانَهُ وَ تَعَالَى) uses the word qalb when He mention the revelation of Quran on the heart of Prophet (صلى الله عليه وآله وسلم). 

I am currently studying this subject, will share with you the out come soon Insha Allah.

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17 hours ago, Cool said:

Another point I have noted is related to the word رَبَطْنَا (in 28:10) which is a verb. This words comes from the root ra, ba, ta (ر ب ط) and could mean to strengthen, making firm etc. This word in its meaning i.e., to strengthen or making firm, is used for qalb only. Allah (سُبْحَانَهُ وَ تَعَالَى) never strengthens the fu'ad, He only strengthen the qalb.

وَكُلًّا نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ ۚ وَجَاءَكَ فِي هَٰذِهِ الْحَقُّ وَمَوْعِظَةٌ وَذِكْرَىٰ لِلْمُؤْمِنِينَ

And all what We relate to you of the stories of the messengers is to strengthen your heart therewith. And the truth has come to you in this, and an admonition and a reminder for the believers. [11:120]

Perhaps this Verse is relevant your question.

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1 hour ago, Sumerian said:

مَا نُثَبِّتُ بِهِ فُؤَادَكَ

Many thanks.

It appears that I over looked this word ث ب ت، thought that it means steadfastness, endurance and continuance. But it also means firmness and obviously endurance or steadfastness is a result of strengthening. 

Now a new difficulty is created for me. What is the difference between ر ب ط & ث ب ت 

Why "rabatna" is used for qalb only and why "thabbit" is used for fu'ad?  

What could be the mode of strengthening in both ways? 

Perhaps ثبات is related with sabr. For instance the verse:

رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا

1 hour ago, Sumerian said:

وَكُلًّا نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ ۚ وَجَاءَكَ فِي هَٰذِهِ الْحَقُّ وَمَوْعِظَةٌ وَذِكْرَىٰ لِلْمُؤْمِنِينَ

And all what We relate to you of the stories of the messengers is to strengthen your heart therewith. And the truth has come to you in this, and an admonition and a reminder for the believers. [11:120]

Perhaps this verse too is referring fu'ad as a heart full of or under effect of emotions. And endurance provided by God by means of sabr. 

تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ ۖ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَٰذَا ۖ فَاصْبِرْ ۖ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ

11:49

And another verse:

وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ ۚ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ

16:127

So what is fu'ad? A state of heart under influence of emotions? Ot it means simply heart, a synonym of qalb with no difference whatsoever?

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Actually I am trying to figure it out because Arabic language is outstanding, it has too much depth.

I have learned 10 different words which have same meaning i.e., fear of any sort. 

خوف، خشي، حذر،راع، اوجس، وجل، رهب، رعب

Each of the above mentions a specific type of fear. 

 

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14 hours ago, Cool said:

Alaikas-Salam Brother!!

No, I think you are out of context. Fu'ad is perhaps an emotional state of heart. 

مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ

53:11) The heart was not untrue in (making him see) what he saw.

Or

The heart lied not (in seeing) what it saw.

This blessed verse is mentioning the event of Mai'raj. Here Allah has used the word fu'ad for heart while Allah (سُبْحَانَهُ وَ تَعَالَى) uses the word qalb when He mention the revelation of Quran on the heart of Prophet (صلى الله عليه وآله وسلم). 

I am currently studying this subject, will share with you the out come soon Insha Allah.

Salam,

My Allah (سُبْحَانَهُ وَ تَعَالَى) guide you on the effort and share your findings.

Eager to know more.

 

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14 hours ago, Cool said:

Alaikas-Salam Brother!!

No, I think you are out of context. Fu'ad is perhaps an emotional state of heart. 

مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ

53:11) The heart was not untrue in (making him see) what he saw.

Or

The heart lied not (in seeing) what it saw.

This blessed verse is mentioning the event of Mai'raj. Here Allah has used the word fu'ad for heart while Allah (سُبْحَانَهُ وَ تَعَالَى) uses the word qalb when He mention the revelation of Quran on the heart of Prophet (صلى الله عليه وآله وسلم). 

I am currently studying this subject, will share with you the out come soon Insha Allah.

Just ask you opinion Bro.  Is Isra' and Mai'raj...both physical and spiritual?

During Isra' and Mai'raj, the body of our Beloved Prophet stayed in house in Makkah or  Masjid Aqsa ... all everything went up?

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34 minutes ago, layman said:

Just ask you opinion Bro.  Is Isra' and Mai'raj...both physical and spiritual?

According to the ahadith of Imams (عليه السلام), Ira wal Mai'raj is physical (means God took the Prophet (صلى الله عليه وآله وسلم) to the level of "qaba qowsayne aw adna" in his physical form). So yes, it was physical & spiritual at the same time. 

You can cite the ahadith here:

https://www.al-islam.org/miraj-night-ascension/ahadith-traditions#hadith-n-1-location-ascent

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Posted (edited)
15 hours ago, Cool said:

Fu'ad is perhaps an emotional state of heart. 

مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ

53:11) The heart was not untrue in (making him see) what he saw.

Or

The heart lied not (in seeing) what it saw.

@layman

Alaikas-Salam!! 

I would like to thank you brother. You have started the subject of Ira wal Mai'raj and I reach to a hadith which perhaps is supporting my study of "fu'ad" & "qalb".

Here is the hadith:

Quote


In the book Kashf al‑Ghummah, it has been narrated from `Abdullah ibn `Umar that: "I heard someone ask the Prophet of Allah (سُبْحَانَهُ وَ تَعَالَى), `With what voice did Allah, the Glorified and High, speak to you in on the night of the Mi’raj?"
 
The Prophet replied, "My Lord spoke to me with the voice of 'Ali ibn Abi Talib ((عليه السلام).) and said, `O' Ahmad! I am an Entity that is not like anything else. I can not be compared to anything else and I know all the secrets of your heart. With the exception of 'Ali ibn Abi Talib ((عليه السلام).) , you have no other close friend. Thus, I speak to you with the voice of 'Ali ibn Abi Talib ((عليه السلام).) so that your heart will be at ease.""
 
From Kashf al-Ghummah, Vol. 1, p. 106, Fee mahabbati al-rasooli (s) iyyahu wa tahreedahu alaa mahabbatihi wa muwaalaatihi wa nahyuhu an baghdihi.

 

Edited by Cool
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It isn't very in depth, but from Lane's Lexicon:

فُؤَادٌ

فُؤَادٌ (Ṣ, M, A, Mṣb, Ḳ, &c.) and فَوَادٌ, which is strange, (Ḳ,) but said by Esh-Shiháb to be a dial var., and to be without reason disallowed by AḤát; (TA;) of the masc. gender only; (Lḥ, M, L, Ḳ, &c.;) The heart; syn. قَلْبٌ [q. v.]; (Ṣ, M, A, L, Mṣb, Ḳ, &c.;) of man, and of an animal other than man: (M, L:) so called because of its تَفَأُّد (T, M, L, Ḳ) i. e. تَوَقُّد [or ardour]; (M, L, Ḳ;) or because of its pulsation, and commotion; [for which reason also the heart is said to be called القَلْبُ, from التَّقَلُّبُ;] for it is said that the primary meaning of فَأْدٌ↓ is “motion,” and the “putting in motion:” (MF, TA:) or the heart is thus called only when its تَفَأُّد, i. e. its تَوَقُّد, is regarded: and most authors make a distinction between فُؤَاد and قَلْبٌ; the latter of which is said to have a more special signification than the former: (TA:) and the former is said to be [the pericardium,] the غِشَآء, (L, TA,) or the وِعَآء, (TA,) of the قَلْب: (L, TA:) or the middle thereof: (L:) or the interior thereof: (TA:) the قَلْب being its حَبَّة [q. v.], (L, TA,) or its سُوَيْدَآء: (L:) or فُؤَادٌ signifies the appendages of the مَرِىْء [or œsophagus], consisting of the liver and lungs and قَلْب [or heart]: (Ḳ:) pl. أَفْئِدَةٌ, (Ṣ, M, A, Mgh, Mṣb, Ḳ, &c.,) the only pl. thereof known to Sb. (M, L.)

 

Root: فأد - Entry: فُؤَادٌ―Signification: A2

Also The mind, or intellect: and this, it is said, may be the meaning of the phrase [in the Ḳur liii. 11], مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَى, (TA,) or ما كَذَّبَ, another reading, i. e. [The mind] did not disacknowledge, or deem improbable, what he saw. (Jel.) [Hence,] حِدَّةُ الفُؤَادِ i. q. ذَكَآءٌ [meaning Sharpness, or acuteness, of mind, in a man: and sharpness of spirit in a beast]. (Ṣ in art. ذكو.) [And حَدِيدُ الفُؤَادِ i. q. ذَكِئٌّ meaning Sharp, or acute, in mind, applied to a man: and sharp in spirit, applied to a beast:] one says فَرَسٌ حَدِيدَةُ الفُؤَادِ [A mare sharp in spirit]; and in like manner نَاقَةٌ [a she-camel]: (Ṣ and Ḳ in art. روع:) and نَاقَةٌ رُوَاعَةُ الفُؤَادِ, and رُوَاعُ الفُؤَادِ, a quick, spirited, vigorous, she-camel; sharp in spirit; syn. شَهْمَةٌ ذَكِيَّةٌ. (Ḳ in that art.) [And طَارَ فُؤَادُهُ His mind or intellect, fled: and his courage. (See شَعَاعٌ: and طَارَ.)]

http://lexicon.quranic-research.net/data/20_f/004_fOd.html

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39 minutes ago, Ali_Hussain said:

the meaning of the phrase [in the Ḳur liii. 11], مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَى, (TA,) or ما كَذَّبَ, another reading, i. e. [The mind] did not disacknowledge, or deem improbable, what he saw. (Jel.) [Hence,] حِدَّةُ الفُؤَادِ i. q. ذَكَآءٌ [meaning Sharpness, or acuteness, of mind, in a man

Thanks, I have seen this today. Interestingly, fu'ad also means mind as per Lane's Lexicon. 

But all the translations I have seen till now, none has translated fu'ad of 53:11 as mind except Yusuf Ali

Sahih International: The heart did not lie [about] what it saw.

Pickthall: The heart lied not (in seeing) what it saw.

Yusuf Ali: The (Prophet's) (mind and) heart in no way falsified that which he saw.

Shakir: The heart was not untrue in (making him see) what he saw.

Muhammad Sarwar: His (Muhammad's) heart did not lie to him about what his eyes had seen.

Mohsin Khan: The (Prophet's) heart lied not (in seeing) what he (Muhammad SAW) saw.

Arberry: His heart lies not of what he saw;

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9 hours ago, Ashvazdanghe said:

Salam in digramic view  Fuad is in center (green) then Qalb (red) then heart coverage (ša(o)qāf ) (light blue)then Sadr (chest) [blue]

 
heart image.jpg
 
 

The heart and the ability to cultivate in it

Whenever there is a word "heart" in the Qur'an; Different words have been used for it, and finding the exact meaning of each of these words will lead to a better understanding of the concept of "heart". There are 4 words in the Qur'an: Sadr, Shaghaf, Qalb and Fouad, all of which have been translated as "heart" in different translations of the Holy Qur'an. The exact etymology of these 4 words and the different conditions used in the verses of the Qur'an indicate that the application of the word "heart" to all of them causes a large part of the capacity of human existence to be neglected by God Almighty. In the Qur'an, it is placed before the eyes of our intellect. However, the heart has a high position in Persian literature and among Persian speakers and its attributes and characteristics are "rooted in Quranic concepts" (Naqabi, 2008) and narrations; But the heart in Persian is more in line with the word heart, and the other three words, namely Sadr, Shaghaf, and Fouad, are not termed in Persian and do not correspond to the word heart; While these three words in the Qur'an, each have their own meaning and place and are not synonymous with the word heart or heart.

Sadr is a part of human existential capacity that even animals and plants are not without, and they rely on it to follow their natural way of life. Sadr, which in the Persian translation of the Qur'an also means heart and chest, is the center of openness and heartache; This happens even in plants, and with the generosity of the plant, more growth and development is achieved for it:

- Femen's lodging it is done is done and I Llaslam Yhdyh Yshrh Sdrh lodging it Yjl Yzlh Sdrh Zyqa (125 / gratuity): God with regard to the readiness of man to accept Islam opens Sdrsh to reach higher growth.

- قَالَ رَبِّ اشْرَحْ لِي صَدْرِی (25 / طه)

وَيَضِيقُ صَدْرِي وَلَا يَنْتَلِقُ لِسَانِي فَأَرْسِلْ لِلَى هَارُونَ (13 / شعرا)

Shaghaf, which is mentioned once in the Qur'an, is the second capacity that God has entrusted to man and is the center of heartbreak. Where Zuleykha falls in love with Yusuf (عليه السلام) and the love of the beautiful slave of Canaan penetrates to the depths of Zuleykha's hole and disgraces him for generations of human beings:

وَقَالَ نِسْوَهٌ فِي الْمَدِينَهِ امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَنْ نَفْسِهِ قَدْ شَغَفَهَا حُبًّا (30 / Yusuf

The septum is the curtain of the heart (Javadi Amoli, Session 24) and there are two kinds of meanings to it: either this curtain does not exist and love and affection for something will create it and will cover the heart, or this curtain exists and if Love for something or someone breaks this veil and love penetrates the heart. http://kids.hekmat-ahd.ir/wp-content/uploads/2018/08/1-300x300.jpg Human identity will be defined with the same devotion and belonging. If too much affection for the world, money, children, and the like wraps itself like a screw on a slit (ibid., Session 25) and closes the airway of the heart, man can not go beyond the slit and will be captivated by his own strings and attachments. If we discipline Shaghaf and remove it from the shackles of useless belongings; The heart will have the opportunity to breathe and live and will open the way to a happy life for human beings.

The heart is a deeper capacity of human existence that God considers in the Qur'an to be the intellectual capacity of man, and in Qur'anic anthropology, there is no mention of the brain as the center of thought. It is the human heart that determines the path of worship and human life through thought and reason. The heart that is afflicted with disease and cruelty takes the path of cruelty, and the healthy heart, by believing in God, seeks the light of God everywhere and at all times, and seeks happiness only in the company of God Almighty:

- lahum heart of La Yfqhvn price / Flm Ysyrva Ftkvn lahum hearts on earth ... Yqlvn cost / spend the people's hearts Bonham La Yfqhvn

The uses of the word heart in the Qur'an indicate that the heart of the earth is the formation of disbelief or faith in the realm of human existence:

The Arabs said, "Believe me, do not believe, and do not say, 'We are Muslims, and do not let faith enter into your hearts.'

Fouad, which is located in the depths of the human heart, is the pure capacity of the heart (Alavi Karimi, 2014) and "is a unique perceptual system that does not become actual in everyone" (Sardarian, 2015). It is in the context of this capacity that the true truth of all things is recognizable to man, and falsehood cannot appear beautiful and true in the guise of truth. The person who is able to activate this existential capacity achieves the power of separation and the "difference" between right and wrong; Because Fouad has eyes and ears inside him (the same) and the "bright heart" will not go astray due to his deep connection with God Almighty:

- وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْعًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْ

- مَا كَذَبَ الْفُؤَادُ مَا رَأَى (11 / Najm)

If we want to explain the relationship between these four words, it is that Sadr is the simple and basic human capacity; Shafaf is the second capacity, the heart is the third capacity and Fouad is the final and deep capacity of human beings (Abbasi, 2009).http://kids.hekmat-ahd.ir/wp-content/uploads/2018/08/layers-300x300.png 

As mentioned, these 4 layers are known in Persian only as Del; But the knowledge about the heart that exists among Iranian scholars and thinkers is not alien to the truth of the Qur'anic heart; So that "Rumi summarizes the truth of human existence in this spiritual joke" (Niqabi, 2008) without distinguishing between the 4 layers of the heart; But applying the word heart to 4 different layers is not so unreasonable; Because the heart or the heart is called "heart" because "change is its inherent attribute" (the same) and it is in this state: a moment is narrow and a moment is open (chest), One hour is bright and the other is dark (Fouad). In fact, just as in Persian the word heart is assigned to all four layers, the application of the word heart to all four layers is not out of place due to their constant "evolution". If there is heartbreak or heartbreak in the human spleen and there is sadness and openness in the head of man, these states are in the human soul moment by moment. Hence, man is the product of the states that it creates in each of the layers of his heart. The man who believes in God is the result of the states of his heart, and the man who is captive to wealth and children is the result of the states of his shaghaf; Because his affection for property and children covers his heart like a curtain and prevents the layer of his heart from reasoning. Therefore, it is the human heart that is the "earth" of his growth. If this earth were able to grow, man would grow, otherwise there would be no growth for him. For example, in the Qur'an, verse 261 of Surah Al-Baqarah states that whoever spends his wealth in the way of God, it is like a seed from which you go 7 clusters and there are 100 grains in each cluster. A person who has the ability to grow 700 times has strengthened his heart so much that he gets 700 seeds from one seed. In its transformations into that heart, he has transcended the openness and sorrows of Sadr and the various lovers of Shaghaf, and has reached the faith in God with the means of reason in the layer of the heart, and now his heart is in the bondage of "Allah". And by giving alms in his way (for the sake of God), he increases his existential capacity 700 times. If the earth of the heart, in the constant change of its condition, passes through the state of Sadr and Shafaf, and in the condition of the layer of the heart, comes to faith in God Almighty, it has the ability to double cultivate every seed in which it is sown. If the seeds of almsgiving (seeds are the same as the deeds and intentions of good or evil) are sown in the heart of a heart that believes in "Allah", God Almighty will increase the strength of the earth of the heart so that it will be able to cultivate (do more good deeds) more seeds. Have. Confirmation of the fact that the heart is the ground for human growth lies in verse 261. In the verse under discussion, "The believers who give alms are likened to a cube that reaches seven hundred times or more, not that almsgiving in the way of God is likened to such a cube, because the purpose is to train the givers." "Education is not merely the effect of charity." (Javadi Amoli, p. 317)

Another example that introduces the heart as the earth in the Qur'an is verse 264 of Surah Al-Baqarah. In this verse, the believers are warned not to waste their alms with persecution, like one who spends for the sake of showing off (the seed of evil) and this person is like a stone on which there is dust; But it rains heavily and washes away the soil, leaving the stone flat and empty. "The human heart is a benevolent and annoying almsgiver نیست It is not a favorable ground for keeping good deeds on it… From within the hard rock, there is no hope for flowers and plants to grow, and from within the benevolent and insidious almsgiving heart like a hypocrite "Charity does not emanate from the heart, so such a hard and smooth stone, which is not a suitable ground for the growth of plants from inside and outside, is a good example of expressing the condition of a heart that gives charity and insidiousness like a hypocrite" (Javadi Amoli, p. 370 ). A heart whose change of state is only towards falsehood, and by drowning in pleasures and lusts, does not realize the difference between disbelief and true faith, becomes a stone that does not grow any seed in itself. This rocky land of the heart, "It does not take a single pill, it does not come one by one; Let alone one to seven hundred times ”(Javadi Amoli, session. 535). "The heart of a benevolent and annoying human being, like a hypocritical heart, is not a favorable ground for keeping good deeds on it" (Javadi Amoli, p. 369). The seed of charity does not grow on a heart that has not been able to overcome the love of fame among the people and has fattened the layer of transparency in itself. Shagaf is not a good ground for seed growth because its shallow depth is like a rocky soil that has a thin layer of soil and prevents seeds from taking root deep in the ground. This is an important point that is also mentioned in the Bible. Even if we consider the Bible to be a distorted book, but an allegory in which the human heart is represented as the earth; It is a wise allegory that shows that God Almighty's concern for the upbringing of perfect human beings is clear. This parable, described as The Parable of the Sower in Matthew 13: 1, is a beautiful and easy parable to better understand the concept of "heart cultivation":

"Jesus ((صلى الله عليه وآله وسلم)) told many parables to the people, one of which was: A farmer was sowing seeds in his field. As he sowed the seeds, some fell on the passage of the field. The birds came and ate them. Some fell on the ground with a rock under it. The seeds soon sprouted on that shallow soil, but the scorching sun shone on them and they all burned and perished; Because they had no deep roots. Some of the seeds fell on the thorns. The thorns and the eggs grew together, but the buds suffocated under the pressure of the thorns. Some of these seeds fell on good soil and were made from one seed, 100 or 60 or 30 times the seed… Jesus ((صلى الله عليه وآله وسلم)) said: Now I will explain the meaning of allegory to you. The passage of the field on which the seeds fell shows the heart of one who hears the message of God but does not understand it, and the devil comes and gathers the seeds from his heart. The earth beneath the stone represents one who hears the message of God and immediately accepts it with "joy"; But because he does not deeply understand it, it does not take root in his heart, and as soon as he sees persecution for God's message, he turns away from his faith. The land covered with thorns shows someone who hears the message of God, but the worries of life and love of money stifle the message of God in him and he becomes fruitless. But good soil shows someone who hears and understands God's message. "He grows a seed 100, 60 or 30 times." But good soil shows someone who hears and understands God's message. "He grows a seed 100, 60 or 30 times." But good soil shows someone who hears and understands God's message. "He grows a seed 100, 60 or 30 times."

http://kids.hekmat-ahd.ir/wp-content/uploads/2018/08/the_parable_of_the_sower-e1533740233130.jpg 

This allegory clearly shows that every human being is the product of his own heart, and in the Qur'an, "in introducing the Islamic ummah in the books of the Torah and the Bible, he likens them to a growing field" (Javadi Amoli, p. 317): "Muhammad's Messenger و and those who are with him یف Describing them in the Bible is like a crop that sprouts, then strengthens, until it is firm, and stands on its own two feet, and grows a little. And it has grown to surprise farmers! … »(۲۹ / فتح). All these allegories indicate that "the Wise Qur'an, which was revealed for the purpose of education and cultivation, seeks to nurture perfect or perfect human beings, so it is not enough to merely raise issues and provide solutions, but while preserving the main element." The subject matter, such as the title of the parable in the place of discussion, does not overlook the pilgrims and the messengers, and this initiative is quite evident in the text of the teaching of rulings and rulings ”(Javadi Amoli, p. 317). The Qur'an, which considers the human heart as a tool of reason and reasoning, has expressed all kinds of parables in order for this tool to grow; But those who have taken the path of disbelief with their hearts do not accept these parables, and God seals their hearts (59 / Romans). The heart that is sealed goes beyond stone in hardness (74 / Baqarah) and, like a salty or rocky ground, is deprived of cultivating good seeds.

There are many examples of "earth" in the Qur'an, each of which requires further reflection and study. Where women are considered the "place of sowing" (223 BCE) of men, it is a profound issue that will show the prominent position of believing women more than ever. According to the subject of this article, man is the result of the transformations of his hearthttp://kids.hekmat-ahd.ir/wp-content/uploads/2018/08/h1-300x300.jpg is. The human heart is like the earth that is the breeding ground for human actions and intentions. If man's intentions are sown on a rocky heart, man will have no growth, but if the seeds of man's intentions are sown in the righteous earth, the ground for man's multiplication will be provided. Now that the earth of the human heart is the source of growth and women are the ground of growth of future generations; Is the heart of women the heart and center of a community that believes in God? In fact, if the human heart is the center of blessings and good deeds of the individual and society, how should women who are the place of sowing men have a heart? On what ground are the seeds of the generations of believers sown? Are women, as the breeding ground for future generations, the core of community building? Where Hazrat Fatima ((صلى الله عليه وآله وسلم)) in the hadith of Kesa, Hassan and Hussein ((صلى الله عليه وآله وسلم)) as the fruit of her Fouad; That is, the deepest layer of your being; He knows that it indicates that the seed of the believer generation has been sown in the heart of the heart, which, by passing through the initial layers of the heart, has reached the deep layer of its heart and has created such a righteous and navigable earth that the result is 11 They are the infallible Imams of the Shiite ummah. On the other hand, Hazrat Fatemeh ((صلى الله عليه وآله وسلم)) considers herself the fruit of the birth of Hazrat Mohammad ((صلى الله عليه وآله وسلم)) (Gharavi Naeini and Chatri Bidgoli, 2012) and it is obvious that good land alone is not enough to produce a righteous generation; Rather, the righteous seed, which will be the result of men's prosperity, is one of the main and important tools for building Islamic society.

Conclusion

In the Holy Quran, there are 4 different words to describe the existential capacity of human beings, and in Persian, all 4 words are translated as "heart"; But the study of lexicography and the place of use of each of these words in the Qur'an, indicates that each has its own power and explains part of the identity of human existence. The 4 words Sadr, Shaghaf, Qalb, and Fouad are different layers, each of which is buzzing from moment to moment: sometimes in joy and sorrow, sometimes in love and hate, and sometimes in Darkness and light. These 4 layers have different positions with each other. Sadr is the simple and basic human capacity; The transparency of the capacity of love and hate is the heart of the capacity of reason and the ultimate and deep capacity of man. These 4 layers are commonly known as the heart; Because the heart or the heart is called "the heart" because "change is its inherent attribute" and it is in this state: One moment is narrow and one moment is open (Sadr), one hour is light and another hour is dark (Fouad). The heart is the ground for human upbringing and growth. If the heart goes to light in constant changes of mood, it has the ability to cultivate the seeds in which it is sown; But if the heart is defeated by darkness and filth in the struggle of its states, the earth will not be fit for human growth and, like the rocky earth, it will not grow any seed in itself.

Resources

1- The Holy Quran

2- The Bible

3- Javadi Amoli, Abdullah. Interpretation of Tasnim. Volume 12. Esra Publications. Tehran.

4- Javadi Amoli, Abdullah. A set of interpretation lessons. سوره یوسف. Session 24. Taken from:

http://www.portal.esra.ir/Pages/Index.aspx?kind=2&lang=en&id=Mjk4NA%3d%3d-%2brNWYmqHgVw%3d

5- Javadi Amoli, Abdullah. A set of interpretation lessons. سوره یوسف. Session 25. Taken from:

http://www.portal.esra.ir/Pages/Index.aspx?kind=2&lang=en&id=Mjk4NQ%3d%3d-A1WEknWRjTo%3d

6- Javadi Amoli, Abdullah. A set of interpretation lessons. Baqare Sura. Session 535. Taken from:

http://www.portal.esra.ir/Pages/Index.aspx?kind=2&lang=en&id=MjI0OA%3d%3d-n3rbiI3njdc%3d

7- Hassan, Abbasi. (1388). Dignity Cottage Collection. Session 175. Humanitarian orientation (1).

8- Sardarian, Pouya. (۱۳۹۴). Imagination literature, a solution to mental adultery (2); Mind or Fouad? Which is more correct? Retrieved from:

http://ystc.ir/%D8%A7%D8%AF%D8%A8-%D8%AE%DB%8C%D8%A7%D9%84%D8%8C-%D8%B1%D8%A7 % D9% 87% DA% A9% D8% A7% D8% B1-% D8% AA% D9% 82% D8% A7% D8% A8% D9% 84-% DB% 8C% D8% A7-% D8% B2% D9% 86% D8% A7% DB% 8C-% D8% B0% D9% 87% D9% 86% DB% 8C2% D8% 9B-% D8% B0 /

9- Gharavi Naeini, Bidgoli sapling and umbrella, Abu Afzal (۱۳۹۱). A passage on the secrets of the birth of Hazrat Fatemeh Zahra (عليه السلام) (3). Online article. Retrieved from:

http://rasekhoon.net/article/show/626389/%DA%AF%D8%B0%D8%B1%DB%8C-%D8%A8%D8%B1-%D8%A7%D8%B3%D8 % B1% D8% A7% D8% B1-% D8% AA% D9% 88% D9% 84% D8% AF-% D8% AD% D8% B6% D8% B1% D8% AA-% D9% 81% D8% A7% D8% B7% D9% 85% D9% 87-% D8% B2% D9% 87% D8% B1% D8% A7 (% D8% B9) (3) /

10-Karimi Alavi. (2014). Layers of human existence. Retrieved from:

http://lahotyan.ir/index.php?option=com_content&view=article&id=99:2014-07-04-07-37-35&catid=86

11- Mask, chastity. (2008). The place of the heart in Masnavi. Journal of the Faculty of Literature and Humanities, Tarbiat Moallem University, Tehran. No. 62. pp.114-134

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1 hour ago, Guest Guest said:

Where Hazrat Fatima ((صلى الله عليه وآله وسلم)) in the hadith of Kesa, Hassan and Hussein ((صلى الله عليه وآله وسلم)) as the fruit of her Fouad; That is, the deepest layer of your being;

ثمرة فؤادي

May Almighty Lord increases the toufeeqat of these great scholars, may He prolong their lives and keep their shadows on us. 

What a great explanation indeed!! What a great understanding indeed!!!

This has indeed made my day. Thank you so much my friend "guest", @Ashvazdanghe

وأما ابنتي فاطمة فإنها سيدة نساء العالمين، من الأولين والآخرين وهي بضعة مني، وهي نور عيني، وهي ثمرة فؤادي

http://shiaonlinelibrary.com/الكتب/1474_بحار-الأنوار-العلامة-المجلسي-ج-٤٣/الصفحة_174

Wassalam

 

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On 6/15/2021 at 2:33 PM, Cool said:

:bismillah:

وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا ۖ إِنْ كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَنْ رَبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ

28:10) And the heart of Musa's mother was free (from anxiety) she would have almost disclosed it had We not strengthened her heart so that she might be of the believers.

Salam Everyone!

What is the difference between fu'ad and qalb? Why in this verse the one thing i.e., heart, is mentioned with different names?

Are these names referring to the different states of heart? Or anyone of them is metaphor for something else? 

@Sumerian

And become mind of Musa’s mother impatient.she was about to express it (impatience) had we not strengthened her heart, so that she might remain of the believers 28:10

Fuad  is used for mind and intellect also

Farighan: impatient/disquieted/disturbed/agitated.

As we experience feelings like anger, frustration, anxiety and insecurity, our heart rhythm patterns become more erratic. These erratic patterns are sent to the emotional centers in the brain, which it recognizes as negative or stressful feelings. These signals create the actual feelings we experience in the heart area and the body.

so there is a relationship  between emotions,heart and brain.

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Salam Bro @Cool and others.

Up to now based on my limited readings and the information shared by others, this is how I understood the Fu'ad & Qalb.

The heart has 4 stages based on the attributes

1. Sadr ... mostly dealing with intellectually understanding part of human (correct rational way and not through evil means).

2. Saghaf ...more toward feeling, intuition, perception, love (in correct sense and not from evil means)

3. Qalb..more toward belief such as Iman (but still based #1 and #2...believe in the rational part of the truth and translate into feel the love and attachment to the Truth)

4. Fu'ad..reach the level of witnessing the Truth ( and Truth will not lie), firm belief or yakin (be with Allah (سُبْحَانَهُ وَ تَعَالَى))

At any given time, all 4 stages of the heart can be presence in a person as long as they live.  If a woman falls in love to a man, maybe the saghaf dominate the heart more than other attributes of the heart.  If a woman love the Prophet (صلى الله عليه وآله وسلم), that love has reached level of Qalb.  If she reach the level of witnessing the true nature of the Prophet (صلى الله عليه وآله وسلم) through her heart, then Fu'ad step in together with all 3 attributes.  Probably she see the Light as the true nature of the Prophet (صلى الله عليه وآله وسلم).  And the Light will no lie.

Fatima (عليه السلام) said that her sons were the fruit of her Fu'ad ( due to her total attachment with the TRUTH - Allah (سُبْحَانَهُ وَ تَعَالَى) , Prophet and Ali).  And she is the fruit of Rasulullah (صلى الله عليه وآله وسلم).

 

Wallahualam

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Posted (edited)
On 6/22/2021 at 10:49 AM, layman said:

Sadr ... mostly dealing with intellectually understanding part of human (correct rational way and not through evil means).

Salam,

Brother the part in bold is somewhat problematic. 

Sadr indeed is the very first layer of intellectual understanding but it all depends on the person whether he allows evil to enter into his intellectual faculty. Then the next layer is Shaghaf, which somehow reflects our liking or disliking to the thing or ideology or thought which enter into sadr. The third layer is Qalb, where that thing or ideology or thought, whether good or evil, after refining through Shaghaf, resides. 

Here is an interesting verse:

مَن كَفَرَ بِاللّهِ مِن بَعْدِ إيمَانِهِ إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ وَلَـكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ

16:106) He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith, but he who opens (his) breast to disbelief-- on these is the wrath of Allah, and they shall have a grievous chastisement.

Sharh e Sadr is possible both for goodness & evilness. The shaghaf being inner layer, denounce or accepts and that denouncing or acceptance is linked with our disliking or liking within the limits of shaghaf. If liked, that thing reaches to Qalb, if disliked, that thing doesn't reach to Qalb. 

The example of Qalb at the stage where something reached to it (after liking/disliking phase of second layer), is like a land where we sow seeds. Fu'ad is the deepest & last layer of intellectual understanding where the fruits of that seeds are produced. 

Evilness, if allowed to reach to the Qalb, makes it dead or blackens it and a dead land cannot produces the vegetation & fruits. 

Goodness, if allowed to reach to the Qalb, makes it alive, increases its fertility. And the Qalb in that state, where the seeds sowed are turned into crops and start giving its fruits, is called the Fu'ad. 

Edited by Cool
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Posted (edited)

But the only problem I am facing at the moment, which is demanding further refining of this understanding of Fu'ad, is linked with the following verses:

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ

6:110 

مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاء

14:43

وَلَقَدْ مَكَّنَّاهُمْ فِيمَا إِن مَّكَّنَّاكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَى عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُم مِّن شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِؤُون

46:26

Here the plural of Fu'ad is used, and all verses are mentioning the disbelievers. 

Edited by Cool
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18 minutes ago, Cool said:

Salam,

Brother the part in bold is somewhat problematic. 

Sadr indeed is the very first layer of intellectual understanding but it all depends on the person whether he allows evil to enter into his intellectual faculty. Then the next layer is Shaghaf, which somehow reflects our liking or disliking to the thing or ideology or thought which enter into sadr. The third layer is Qalb, where that thing or ideology or thought, whether good or evil, after refining through Shaghaf, resides. 

Here is an interesting verse:

مَن كَفَرَ بِاللّهِ مِن بَعْدِ إيمَانِهِ إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ وَلَـكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ

16:106) He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith, but he who opens (his) breast to disbelief-- on these is the wrath of Allah, and they shall have a grievous chastisement.

Sharh e Sadr is possible both for goodness & evilness. The shaghaf being inner layer, denounce or accepts and that denouncing or acceptance is linked with our disliking or liking within the limits of shaghaf. If liked, that thing reaches to Qalb, if disliked, that thing doesn't reach to Qalb. 

The example of Qalb at the stage where something reached to it (after liking/disliking phase of second layer), is like a land where we sow seeds. Fu'ad is the deepest & last layer of intellectual understanding where the fruits of that seeds are produced. 

Evilness, if allowed to reach to the Qalb, makes it dead or blackens it and a dead land cannot produces the vegetation & fruits. 

Goodness, if allowed to reach to the Qalb, makes it alive, increases its fertility. And the Qalb in that state, where the seeds sowed are turned into crops and start giving its fruits, is called the Fu'ad. 

Salamualaikum Brother,

Your analogy is better and simpler to understand.   From your explanation, we should know that how evilness/goodness can penetrate heart from outer layer to inner layer if we are not careful.

 

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Perhaps, the phrase ofوَأَفْئِدَتُهُمْ هَوَاءٌ of verse 14:43, is mentioning the fact that there will be nothing (no crop, no fruit) in the most deepest part of their hearts.

وَأَفْئِدَتُهُمْ هَوَاءٌ

Means "and their hearts vacant" or "and their hearts as air" or "and their hearts a (gaping) void!"

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Posted (edited)
9 minutes ago, layman said:

we should know that how evilness/goodness can penetrate heart from outer layer to inner layer if we are not careful.

Since we have understood the very first layer i.e., sadr, whatever goes through it reaches to second layer shaghaf, where perhaps our liking/disliking is influenced by "hawa e nafs" too. The ones who allow the hawa e nafs to dominate at that very stage, the evilness penetrates the barrier of shaghaf and reaches to heart & starts  blackening it or starts hardening it. 

Edited by Cool
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3 minutes ago, Cool said:

where perhaps our liking/disliking is influenced by "hawa e nafs" too

وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَةُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَن نَّفْسِهِ قَدْ شَغَفَهَا حُبًّا إِنَّا لَنَرَاهَا فِي ضَلاَلٍ مُّبِينٍ

12:30) And women in the city said: The chiefs wife seeks her slave to yield himself (to her), surely he has affected her deeply with (his) love; most surely we see her in manifest error.

@layman, here the word shaghaf is used.

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And with all this in mind, I have just realized that the Jihad against nafs is being fought at this very ground i.e., shaghaf. 

Here we should have to disallow the nafs to dominate so that evilness or its effects should not reach to Qalb.

Although Allah (سُبْحَانَهُ وَ تَعَالَى) has blessed us with repentance but as per a hadith I was reading today, it will take 40 days for the Qalb to be cleaned/purified once effected by evilness. One need to spend 40 days in complete obedience of God and He will purify the heart by removing the effects of evilness which may have appeared in the form of black spots. 

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Posted (edited)

Here is a hadith confirming the cultivation of hearts

عدة من أَْصَحاِبَنا عن َسْهِل بن ِزَياٍد عن محمد بن اْلَحَسِن بن شمون عن َعْبِد الله بن َعْبِد الرْحَمِن عن َعْبِد الله بن اْلَقاِسِم عن ُيوُنَس بن َظْبَياَن عن أَِبي َعْبِد الله ( عليه السلام ) َقاَل إن الله َخلََق قُلُوَب اْلُمْؤِمِنيَن ُمْبهَمة َعلَى الإيَماِن َفإَِذا أََراَد اْسِتَناَرَة ما ِفيَها َفَتَحَها ِباْلِحْكَمِة و َزَرَعَها ِباْلِعْلِم و َزاِرُعَها و اْلَقيِّم َعلَْيَها رب اْلَعالَِميَن

Al-Kafi, H7 Chapter 184

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Abdullah Bin Al Qasim, from Yunus Bin Zabyan, (It has been narrated) from Abu Abdullah having said: ‘Allah Created the ‘ َقُلُوب’ (Qalub – plural of Qalb) of the Momineen wrapped up over the Emān. So whenever he (the Momin) intends to enlighten what is in it, begins it with the wisdom and cultivates it with the knowledge, and its Cultivator and the Overseer upon it is the Lord of the Worlds’.

https://hadith.academyofislam.com/?q=qalb

Edited by Cool
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And another hadith related to subject:

محمد بن َيْحَيى عن أَْحَمَد بن محمد عن محمد بن ِسَناٍن عن اْلُحَسْيِن بن اْلُمْخَتاِر عن أَِبي بصير عن أَِبي َعْبِد اَّلله ( عليه السلام ) َقاَل إن اْلَقْلَب ليترجج فِيَما َبْيَن الصدر واْلَحْنَجَرِة حتى ُيْعَقَد َعلَى الإيمان َفإِذَا ُعِقَد َعلَى الإيمان قر و َذلَِك َقْوُل اَّلله عز و جل و من ُيْؤِمْن باَّلله َيْهِد َقْلَبُه .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al Husayn Bin Mukhtar, from Abu Baseer, (It has been narrated) from Abu Abdullah having said: ‘The ‘اْلَقْلبُ' tends to vibrate between the chest and the throat until it sits upon the Emān. So when it is tied upon the Emān, it settles down, and these are the Words of Allah Mighty and Majestic [64:11] and whoever believes in Allah, He Guides aright his ُاْلَقْلب (Qalb)’.

https://hadith.academyofislam.com/?q=qalb

 

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يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

‘Ya Muqallibal qulub, thabbit qalbi ‘ala dinik.’

Translation: O Turner of hearts, keep my heart steadfast on your Din.

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12 hours ago, Cool said:

And with all this in mind, I have just realized that the Jihad against nafs is being fought at this very ground i.e., shaghaf. 

Here we should have to disallow the nafs to dominate so that evilness or its effects should not reach to Qalb.

Although Allah (سُبْحَانَهُ وَ تَعَالَى) has blessed us with repentance but as per a hadith I was reading today, it will take 40 days for the Qalb to be cleaned/purified once effected by evilness. One need to spend 40 days in complete obedience of God and He will purify the heart by removing the effects of evilness which may have appeared in the form of black spots. 

Salam Brother,

Thank you give the method to clean the qalb.

Any doas or a'mal that we can do continously or consistently, so evilness will be prevented from entering the Sadr and Saghaf. Some sort of shield.  Many means that evilness can penetrate to Sadr and Saghaf such

1. From ourself through our senses (visual, hearing, thinking, or uncontrolled desires..)

2. From syaitan or other unseen (as in surah anNas (114))

3. The enemies outside the body... website, media, advertisements, movies and our interactions with others.

I believe we must know these practical methods and mechanism to protect our heart.

Wallahualam.

 

 

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4 hours ago, layman said:

Thank you give the method to clean the qalb.

Alaikas-Salam Brother!! 

It is solely in the control of Lord Almight. We are محتاج of His mercy & forgiveness. 

بَلِ اللّهُ يُزَكِّي مَن يَشَاء

The only way with us is to try to follow the purified ones in true letter & spirit and continuously ask forgiveness from Allah (سُبْحَانَهُ وَ تَعَالَى). Indulge ourself in His remembrance, these are the "hasanaat" through which we can repel the "saiyye'at"

إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ

11:114

And don't just get despair from any of your failures. He knows & we knows too that we are da'eef (weak). We are in continuous need of Him & His support.

So just keep your neeyah pure and strive hard for attaining your objective (which should be أخرة )

وَمَنْ أَرَادَ الآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُم مَّشْكُورًا

17:19 

 You only need to be a mo'min and you are required to strive as is ought be be striven for, He will accept your efforts Insha Allah. 

Wassalam!!

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