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**XVzrlWIv** · 03-07-2012, 11:42 PM

Sidi Ahmed Zarruq(rahimahullah) explained by shaykh Hamza yusuf:

Sidi Ahmad Zarruq says that the heart is the foundation of every good and evil, and its life and its death are the keys to either benefit or harm, so that which has no life has no way of protecting itself from evil and facilitating for itself good, and every heart that life enters into, by necessity, will call itself to good when reminded.

He said that there are 3 types of hearts:

qalbun fi hayatihi saheehun, a heart whose life is sound and its expression is clear, eloquent, and its companion when he speaks, speaks with wisdom, and he rises to every necessary occasion, and when difficulty arrives, he responds appropriately. “A man’s heart lies hidden under his toungue”-saying of Ali RA, when someone loves something you’ll hear him mentioning it a lot, so if he has Allah in his heart, that’s what he’s going to talk about. If his heart is filled with wealth, anger, rage, that’s what he’s going to talk about. So a person whose heart is sound, you’ll find that his expression is sound too. = QALBUN SALEEM
qalbun la hayata fihi, a heart in which there is no life, it neither accepts admonition or a reminder nor does it accept anyone caling it to attention and far from it to follow the truth, or that it should have any courtesy or consideration for Allah’s creation
a heart that is afflicted with sicknesses, and in its various states and circumstances, its accompanied with objections and symptoms, so the symptoms that follow follow. And this type of heart is the type of heart that actually experiences pain when it hears of its sicknesses. So when you hear of someone speaking of kibr, hasad, `ujb, riyaa, etc., you actually feel pain, which is a sign of life. And this is a heart, when we speak about treating or process of getting better with a struggle or a cure, this is the heart we’re talking about, hoping that it will come back to life and its life will be renewed or at least the disease will cease so that it doesn’t lead to its death. If the heart remains untreated, it’ll lead to its death.

3 aspects/types of sick hearts:

there’s more life than illness; the primary state is the soundness and the disease is secondary. For example, someone with asthma tends to be more healthy than sick, as opposed to someone with cancer where they’re still alive but with terminal illness. This is much easier to treat.
the sickness is preponderant and the life is very weak and diminished. This is a terminal case, and it should be given serious concern.
the sickness and the health are about the same, but it’s possible to strengthen one over the other. It’s like the second one, though, and is still very serious because it’s possible the sickness may overtake the soundness. This is a chronic case which is seriously interfering with the life. For example, someone with weak kidneys may easily go into kidney failure if they’re not careful. This is still very dangerous.

The Sickness and Its Diagnoses

The sickness manifests in one of 3 ways so we’ll know whether it’s hidden or manifest

a symptom that manifests, is clear, we can see it, and in order to measure it, to do some diagnostic tests, is the actions of one’s limbs. For example, when someone is backbiting, there’s a symptom right there of a diseased heart. That person is revealing a symptom to you of the fact that he has a diseased heart. Or for example, they’re stealing. Where does that come from? Tama`a (covetousness). The trunks of humiliation come from covetousness. Fornication is a symptom.
the ideology, and its diagnostic measurements is the movements of the hearts. This diagnosis takes someone of more knowledge and intellect. The ideology is the original cause. For example, Iblis was commanded to make sajdah of honoring Adam, and the reason he refused is because he felt Adam was unworthy of his sajdah because he said he was higher than Adam because he was created from air and fire (light elements that rise up) rather than earth and water (heavier elements). That’s what he said, but what’s really going on, what’s moving in the heart? Hasad. That’s the movement of the heart. The ideology was hasad. Some say kibr precedes hasad, and others say hasad precedes kibr, but it’s a khilaaf between `ulamaa’ al-quloob.
the matters that move someone to do something, and the diagnostic measure for that is what it inclines to by choice. For example, if someone has the decision to gamble or do something useful, which will it incline to? So you’re looking at the inclinations of the self, whether you’d rather go to the cinema than to the masjid, whether you’d rather backbite or go study something useful.

http://thetruthful.wordpress.com/2011/04/21/cd-1/

03-07-2012, 11:42 PM	#18
XVzrlWIv Join Date Oct 2005 Posts 522 Senior Member	Sidi Ahmed Zarruq(rahimahullah) explained by shaykh Hamza yusuf: Sidi Ahmad Zarruq says that the heart is the foundation of every good and evil, and its life and its death are the keys to either benefit or harm, so that which has no life has no way of protecting itself from evil and facilitating for itself good, and every heart that life enters into, by necessity, will call itself to good when reminded. He said that there are 3 types of hearts: qalbun fi hayatihi saheehun, a heart whose life is sound and its expression is clear, eloquent, and its companion when he speaks, speaks with wisdom, and he rises to every necessary occasion, and when difficulty arrives, he responds appropriately. “A man’s heart lies hidden under his toungue”-saying of Ali RA, when someone loves something you’ll hear him mentioning it a lot, so if he has Allah in his heart, that’s what he’s going to talk about. If his heart is filled with wealth, anger, rage, that’s what he’s going to talk about. So a person whose heart is sound, you’ll find that his expression is sound too. = QALBUN SALEEM qalbun la hayata fihi, a heart in which there is no life, it neither accepts admonition or a reminder nor does it accept anyone caling it to attention and far from it to follow the truth, or that it should have any courtesy or consideration for Allah’s creation a heart that is afflicted with sicknesses, and in its various states and circumstances, its accompanied with objections and symptoms, so the symptoms that follow follow. And this type of heart is the type of heart that actually experiences pain when it hears of its sicknesses. So when you hear of someone speaking of kibr, hasad, `ujb, riyaa, etc., you actually feel pain, which is a sign of life. And this is a heart, when we speak about treating or process of getting better with a struggle or a cure, this is the heart we’re talking about, hoping that it will come back to life and its life will be renewed or at least the disease will cease so that it doesn’t lead to its death. If the heart remains untreated, it’ll lead to its death. 3 aspects/types of sick hearts: there’s more life than illness; the primary state is the soundness and the disease is secondary. For example, someone with asthma tends to be more healthy than sick, as opposed to someone with cancer where they’re still alive but with terminal illness. This is much easier to treat. the sickness is preponderant and the life is very weak and diminished. This is a terminal case, and it should be given serious concern. the sickness and the health are about the same, but it’s possible to strengthen one over the other. It’s like the second one, though, and is still very serious because it’s possible the sickness may overtake the soundness. This is a chronic case which is seriously interfering with the life. For example, someone with weak kidneys may easily go into kidney failure if they’re not careful. This is still very dangerous. The Sickness and Its Diagnoses The sickness manifests in one of 3 ways so we’ll know whether it’s hidden or manifest a symptom that manifests, is clear, we can see it, and in order to measure it, to do some diagnostic tests, is the actions of one’s limbs. For example, when someone is backbiting, there’s a symptom right there of a diseased heart. That person is revealing a symptom to you of the fact that he has a diseased heart. Or for example, they’re stealing. Where does that come from? Tama`a (covetousness). The trunks of humiliation come from covetousness. Fornication is a symptom. the ideology, and its diagnostic measurements is the movements of the hearts. This diagnosis takes someone of more knowledge and intellect. The ideology is the original cause. For example, Iblis was commanded to make sajdah of honoring Adam, and the reason he refused is because he felt Adam was unworthy of his sajdah because he said he was higher than Adam because he was created from air and fire (light elements that rise up) rather than earth and water (heavier elements). That’s what he said, but what’s really going on, what’s moving in the heart? Hasad. That’s the movement of the heart. The ideology was hasad. Some say kibr precedes hasad, and others say hasad precedes kibr, but it’s a khilaaf between `ulamaa’ al-quloob. the matters that move someone to do something, and the diagnostic measure for that is what it inclines to by choice. For example, if someone has the decision to gamble or do something useful, which will it incline to? So you’re looking at the inclinations of the self, whether you’d rather go to the cinema than to the masjid, whether you’d rather backbite or go study something useful. http://thetruthful.wordpress.com/2011/04/21/cd-1/
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