Confuse

[ayesha.ansari]

How rto reduce your confusion? and make every thing normal in life?

[_knownothing_]

confusion but where
in religion
with relations
with study
???

[ayesha.ansari]

Any thing .. in life when you don't understand what goings inside you what happening with you. you mess every thing in your life, break every relation in your life and then feel nothing......

[_knownothing_]

HUMM such times come in life u feel very confuse to take any step in the life best thing is to stay firm don't just let things happen be a part of every single decision that gona effect ur life this is how i think but i can vary form person to person

[tanveer.shaikh]

How to Remove Depression and Worries

Aauzo Billaahi Minash Shaitaan Nir Rajim Bismillaah Hir Rahman Nir Raheem ;

Allah - Beginning With The Name Of - The Most Gracious, The Most Merciful.

As-Salāmu `Alaykum (السلام عليكم)



Mankind comes across many afflictions and trials, sometimes in overwhelming sequences. Removing the darkness of these worries, distresses, depression and grief is a very important matter to which Islaam gives serious attention...

Indeed the greatest darkness to envelope mankind and surely his greatest affliction is disbelief in Allah and to associate partners with Him in any form (kufr and shirk).

Allah is the Protector of those who have faith He will lead them from the depths of darkness into light. . As for those who disbelieve, their patrons are the devils: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (for ever). AL-BAQARAH 2.257

Whereby Allah guides him who seeks His good pleasure to paths of peace and safety. He brings them out of darkness unto light by His decree, and guides them unto a straight path. AL-MAAIDAH 5.016

Those who deny Our revelations are deaf and dumb in darkness. Whoever Allah wills He sends astray, and whom He wills He places on a straight path. AL-AN'AM 6.039

The scholars of Islaam have extracted from the Qur'aan and the authentic Sunnah many remedies and cures to help us in our daily affairs and remove our problems.

At-Tawheed

Singling out Allah alone, Glory be to Him, for all types of worship and recognising His Lordship and having faith in the unity of His Lofty Names and Attributes. There would be anarchy if there was more than one deity.

If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! But glory to Allah, the Lord of the Throne, (High is He) above what they attribute to Him! AL-ANBIYA' 21.022

Allah strikes a comparison between a Muslim and a mushrik (disbeliever). The man with one master (i.e. upon Tawheed) has no worries as to who to obey, so he has no confusion nor dilemmas. The second man is confused as to who to obey first, in whom he must put his trust especially as they are quarrelling amongst each other. The mushrik is left to Shaitaan and his desires to direct him out of his confusion. However the Muslim who recognises his Lord as One, knows that Allah is the One who rescues His slave when he is in grief.

Allah puts forth a parable; a man belonging to many partners quarrelling with each other, and a man belonging entirely to one master: are those two equal? Praise be to Allah! But most of them have no knowledge. AZ-ZUMAR 39.029

In the beautiful story of Yusuf (alayhe as-salaam) his fellow prisoners were in distress to know the meaning or interpretation of their dreams.
Now with him there came into the prison two young men. Said one of them: "I see myself (in a dream) pressing wine." The other said: "I see myself (in a dream) carrying bread on my head, and birds eating it." (They said) "Tell us the meaning of the dreams, for we see that you are a good doer." YUSUF 12.036

o what was the first thing that this noble prophet of Allah (alayhe as-salaam) said to his companions? What was his reply? He called them to that which will provide them with immediate relief - the b lief that there is no deity worthy of worship except Allah - at-Tawheed.
"O my two companions of the prison! (I ask you): are many lords differing among themselves better, or Allah, the Supreme and Irresistible?" YUSUF 12.039

Mankind without Tawheed is astray, captured by Shaitaan and there lives in chaos as explained in Allah's statement:

Don't you see that We have set the devils on the disbelievers to confound them with confusion? MARYAM 19.083

So the one upon true Tawheed, Allah helps him and removes grief from him. There are many verses which eludes to this but suffice us for the moment the story of Yunus (alayhe as-salaam). He (alayhe as-salaam) had lost hope in his people who were not responding to his call to Islaam. So he (alayhe as-salaam) left them and eventually Allah caused him (alayhe as-salaam) to be in the belly of a large fish.

So wait with patience for the Command of your Lord, and be not like the Companion of the Fish, when he cried out in deep sorrow. AL-QALAM 68.048

In his sorrow and anguish, Yunus (alayhe as-salaam) cried out, but to whom? He (alayhe as-salaam) called his Lord.

And remember Dhun-Nun (Yunus), when he went off in anger: He imagined that We had no power over him! But he cried through the depths of darkness, "There is no deity worthy of worship except You, glorified and exhalted be You, indeed I was from the wrong-doers!" AL-ANBIYA' 21.087

Darkness upon darkness enveloped him (alayhe as-salaam):
a) the darkness of the depths of the ocean,
b) the darkness of the belly of the fish,
c) the darkness of the night.
He (alayhe as-salaam) called upon Allah, the One who can remove all distresses, he called upon Him with correct at-Tawheed and Allah removed his worries immediately.

Responding and Complying (Istijaabah)

To accept and answer to the deen of Allah and His Messenger, Muhammad (SAAS) completely as the aayah says:
O you who believe! Respond to Allah (by obeying Him) and (His) Messenger (SAAS) when He calls you to that which will give you life; and know that Allah comes in between a man and his heart, and that it is He to Whom you shall (all) be gathered. AL-ANFAL 8.024

The repercussion of rejecting the Call to His deen is grievous and its result is the greatest of sorrows in the Hereafter. The disbeliever will be raised and wail to His Lord (Whom he denied in the world):
He will say: "O my Lord! Why have You raised me up blind, while I had sight (before)? TA-HA 20.125

Allah will reply to him with complete justice:

He (Allah) will say: So (it must be). Our revelations came to you (in the world) but you did reject them. In like manner this Day you are forgotten (rejected). TA-HA 20.126

Not only will Allah reject the disbeliever but he will also be humiliated by Shaitaan who the mushrik took as his close companion and responded to his (Shaitaan's) call.
And Shaitaan will say when the matter has been decided, "Verily Allah promised you a promise of truth. I too promised you but I betrayed you. I had no authority over you except that I called you and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Shaitaan) as a partner with Allah." Verily, there is a painful torment for the transgressors. IBRAHEEM 14.22

So we urge you brothers and sisters to respond to and comply with Allah's religion and enter it completely.

O you who believe! Enter into Islam whole-heatedly and follow not the footsteps of the Shaitaan, for he is to you an open, avowed enemy. AL-BAQARAH 2.208

Belief in the Divine Decree (Qadr)

Qadr is an established part of the religion and is included in our belief. In the famous "Hadeeth of Jibreel" (alaihe-as-salaam) when he asked the Messenger (SAAS) about Islaam, Eemaan and Ihsaan, he (SAAS) replied about Eemaan:
That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgement, and you affirm your faith in Qadr, the good and the evil consequences of it... MUSLIM

We must accept and be content with Qadr, knowing that whatever Allah decrees he does so out of His all-encompassing Knowledge and Wisdom. With this belief in Qadr (the good and the evil of it) firm in our hearts Allah will guide our hearts:
No calamity befalls, but with the leave of Allah, and whoever believes in Allah, He guides his heart, and Allah is the All-Knower of everything. AT-TAGHAABUN 64:11

'Abdullah Ibn 'Abbas (radhiyAllahu anhu) related one day he was riding behind Allah's Messenger (SAAS) who said,
"Young man, if you are mindful of Allah (of His commands and prohibitions), He will be mindful of you, and if you are mindful of Allah you will find Him before you. When you ask for anything ask it from Allah, and if you seek help, seek help from Allah. Know that if the people were to unite to do you some benefit they could benefit you only with what Allah had decreed for you, and that if they were to unite to do you some injury they could injure you only with what Allah had recorded for you. The pens have been lifted and the pages are dry." AHMAD, TIRMIDHI, AN-NAWAWI'S FORTY HADEETH

So with this knowledge that no harm or good can touch a servant of Allah except with the permission of the All-Knower and All-Wise, the hearts find tranquillity and contentment. This therefore encourages the Muslim to patientiently persevere during an affliction and motivates him to praise Allah when He bestows some portion of good upon him. Whatever his situation, if the Muslim acts accordingly he has only rewards to gain and nothing to lose.

Suhaib ibn Sinan al-Romi related that Allah's Messenger (SAAS) said:
Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he praises (Allah), thus there is a good for him in it, and if he gets into trouble and shown resignation (and endures it patiently), there is a good for him in it. MUSLIM

Sincerity (Ikhlaas)

'Abdullah Ibn 'Umar (radhiyAllahu anhu) said that the Prophet (SAAS) said,
"While three people were walking, rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to one another, `Invoke Allah (since ely) with the best deed you have performed (so that Allah may remove the rock).' One of them said, `O Allah! My parents were old and I used to go out to graze (my animals). On my return I would milk (the animals) and take the milk in a vessel to my parents to drink. After they had drunk from it, I would give it to my children, family and wife. One day I was delayed and on my return I found my parents sleeping, and I did not wish to wake them up. The children were crying at my feet (because of hunger). That state of affairs continued until it was dawn. O Allah! If You think that I did it for Your sake, then please remove this rock so that we may see the sky.' So the rock was moved a little. The second said, `O Allah! You know that I was in love with a cousin of mine, the deepest love a man may have for a woman, and she told me that I would not have my desire fulfilled unless I paid her one hundred deenars (gold pieces). So I struggled for it until I gathered the desired amount. When I sat between her legs, she told me to fear Allah, and asked me not to deflower her except rightfully (by marriage). So I stood up and left her. O Allah! If You think that I did it for Your sake, kindly remove this rock.' So two-thirds of the rock was removed. Then the third man said, `O Allah! No doubt You know that once I employed a worker for one faraq (three sa's) of millet, and when I wanted to pay him, he refused to take it. So I sowed it and from its yield I bought cows and hired a herdsman. After a time the man came and demanded his money. I said to him: Go to those cows and the herdsman and take them for they are for you. He asked me whether I was joking with him. I told him that I was not joking with him, and all that belonged to him. O Allah! If You think that I did it sincerely for Your sake, then please remove the rock.' So the rock was removed completely from the mouth of the cave." BUKHARI

So invoking Allah sincerely, seeking His Pleasure is one of the ways of removing afflictions from us.

Supplication (Ad-Duaa)

O Ever Living, O Self-Subsisting and Supporter of all, by Your mercy I seek assistance. Rectify for me all my affairs and do not leave me to myself, even for the blink of an eye. AL-HAAKIM, SAHEEH AT-TARGHEEB WAT-TARHEEB, HISN-UL-MUSLIM (ENG. TRANS. P125)

Seeking refuge in Allah (Istiaadhah)
Anas ibn Malik (radhiyAllahu anhu) relates that the Prophet (SAAS) said to Abu Talha (radhiyAllahu anhu),
"Choose one of your servant-boys to serve me on my expedition to Khaibar." So Abu Talha took me, letting me ride behind him, when I was a boy nearing the age of puberty. I used to serve Allah's Messenger when he stopped to rest. I heard him saying repeatedly, "O Allah! I seek refuge with you from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." BUKHARI and HISN-UL-MUSLIM (P.157)

Detachment from this world (Az-Zuhd)
Anas ibn Malik and Zaid ibn Thabit (radhiyAllahu anhum) related that the Prophet (SAAS) said,
"For the ones whose concern is this world, Allah will scatter his affairs, place poverty between his two eyes and he will not get from the world except what is written for him. As for the one whose intention is the Hereafter, Allah will gather for him his affairs, place contentment in his heart and the world will come to him willingly" IBN MAJAH, SAHEEH-UL-JAAMI NO. 6386

[ayesha.ansari]

Thanks dear . i start reading Tawuz and Tasmia to settle my self. but this is not one day problem it happens to me many times then what shall i do. i do get rid of this moody situation.

[tanveer.shaikh]

Islam <<<< human nature >>>

Thanks dear . i start reading Tawuz and Tasmia to settle my self. but this is not one day problem it happens to me many times then what shall i do. i do get rid of this moody situation.

Aauzo Billaahi Minash Shaitaan Nir Rajim Bismillaah Hir Rahman Nir Raheem ; Allah - Beginning With The Name Of - The Most Gracious, The Most Merciful.

As-Salāmu `Alaykum (السلام عليكم)ZazakAllah Ayesha, that you have started Tauz (Auzu Billah……) and Tasmia (Bismillah……) AllahTala may bless you.

Well Ayesha from your replies it seems that you are very much upset and really need to know that Each person is composed of three parts—spirit, carnal soul, and body. Each of these needs to be satisfied. They are so interrelated, and their needs are so different, that neglecting one result in our failing to attain perfection.

As we read in the Qur’an: Fair in the eyes of men is the love of what they covet: women, children, stored-up heaps of gold and silver, horses of mark, cattle and tillage (3:14). Our physical make-up and individual characteristics produce certain inclinations, and we can neither avoid satisfying these lusts implanted in us by the Creator nor be rid of them.

Made of dust (our earthly element) and spirit (our heavenly element), we have to satisfy both our material and spiritual needs. Just as we are subject to anger and passion, so can we exercise our intellect. We are not just plants or animals; rather, we are unique beings with both plant and animal aspects. Just as our physical body is subject to its own pleasures and diseases, our spirit has its own joys and ailments. Sickness harms the body, while the body’s well-being, health, and whatever is in harmony with its nature gives it pleasure. As for the spirit, its pleasures and diseases depend on whether or not the carnal soul has been purified.

Our most important task, inseparable from existence and our life’s ultimate aim, is to attain felicity and happiness. The most consummate happiness is to embody and manifest the Divine Attributes and characteristics. The soul of a truly happy person develops by knowing and loving God, and is illuminated by an effulgence emanating from the Godhead. When that happens to a person, he or she radiates only beauty, for beauty can radiate only from that which is beautiful.

True happiness cannot be reached or retained unless all of the soul’s faculties and powers are purified and reformed. Doing so either partially or temporarily will not result in true happiness. This is similar to physical health. Just as a body can be considered healthy only when all of its limbs and organs are eternally healthy, people can attain perfect happiness only when freed from all evil-commanding and animal forces preventing their ascension to higher realms.

Purifying our faculties and powers does not mean eliminating desire and anger or destroying our reproductive instincts and capacity for self-defense, for such abilities are necessary for our continued existence. For example, without intellect we could not distinguish between good and bad, right and wrong, true and false; without anger we could not defend ourselves; and without sexual attraction and desire humanity’s continued existence would be threatened.

We must express our powers and faculties in a balanced and moderate way so that they can perform their functions properly. Doing so engenders a particular ability. For example, purifying and training the intellect brings knowledge and wisdom, purifying anger engenders courage and then forbearance, and purifying passion and desire develops chastity. The moral virtues acquired by those rising toward perfection and the realization of true happiness are wisdom, courage, and chastity.

If every virtue is considered the center of a circle, and any movement away from the center is considered a vice, each vice becomes greater the further it moves away from the center. Thus the number of vices is infinite, for there can be only one center. Moreover the direction of deviation does not matter, for any deviation from the center is a vice.

Each moral virtue has two extremes. For example, wisdom has stupidity and cunning, courage has cowardice and rashness, and chastity has lethargy and uncontrolled lust. Thus the purpose of our existence—perfection—lies in maintaining a balance and moderation between these two extremes. Concerning this, ‘Ali ibn Abi Talib is reported to have said:

God gave angels intellect without sexual desire and passions or anger, and gave animals anger and desire without intellect. He exalted humanity by bestowing all of these qualities upon it. Accordingly, if our intellect dominates our desire and ferocity, we rise above angels, because such a station is attained by people despite obstacles that do not vex angels.
One important point related to our earthly existence is that since we are social, civilized beings coexisting with other people, our earthly life covers social, political, and economic aspects as well as spiritual ones. Our worldly nature makes it possible for us to be too obedient to our desires. History shows that when those who are interested only in power finally attain it, they light fires of oppression and enslave the poor and the weak. On the other hand, God is All-Just and never approves of injustice and oppression. Thus the religion He revealed must—and does—cover all aspects of human life.

[tanveer.shaikh]

Zikr-e-Qalb is the source of receiving spiritual blessings from All Mighty Allah

While speaking about the nature of human, Qur’an uses words like nafs, ruh, Qalb etc. Spirit is transcendent and the center of man’s being. Whereas soul (nafs), in its downward or corporeal tendency, is attached to the body and in its upward or spiritual tendency, is attached to the spirit (al-ruh).

In order to understand the Islamic concept of human psyche and nature, one must understand these terms and their relationship to each other.

Nafs and its levels :
Nafs (pl. Anfus or Nufus) lexically means soul, the psyche, the ego, self, life, person, heart or mind. Tajul Uroos writes that this word is used normally to denote the total personality of a person. It also means knowledge and intellect. (Taj: Ibn-i-Faris). It is used for a person as well. It is further used to express greatness, superiority, courage, resolution, and punishment. (Taj and Lisanul Arab).

The term Nafs has different uses in the Holy Qur’an as well, and in most cases, it means the human being in reality, his self and his person. (see 3: 61; 12:54) It also means the human soul (see 6:93; 50:16 etc.)

The nafs is a basic element in the cosmology of existence. Al-Ghazali mentions the two dimensions of al-nafs: the upward dimension and the downward dimension. The upward dimension is the uppermost limit of psyche which connects it the spirit, whereas the downward dimension is represented by the sensory faculties which connect it to the body.

According to the Sufi understanding, nafs is the source the negative power of anger and sexual appetite in a human being which blinds his intellect. Sufis take "nafs" as the comprehensive word for all the evil attributes of a person. That is why they emphasize on doing battle with it and to break and inactivate it as it is referred to in the Hadith of the Holy Prophet (S):

“Your worst enemy is your nafs which lies between your sides.”

The nafs needs to be nourished and developed in the Divine guidance. The nafs starts its career in an undeveloped form but equipped with immense potentialities of corruption as well as the development and getting closer to the Most Perfect Self, Allah (SWT), Whose attributes serve as an objective standard for the human self.

Although some scholars have classified the Nafs up to 7 stages, the Qur’an has described 3 main types of nafs which are:

Nafs ammarah bi al-su’, (the self urging evil)

This nafs surrenders itself to lusts and allows itself to be seduced by the devil. This is the raw self of an untrained person. Al-Nafs al-Ammarah has Shaytan as its ally who falsely promises him great rewards and gains and always invites him and attracts the soul to do evil. He presents falsehood to him in a form that he accepts and admires it.

By its very nature, Al-Nafs al-Ammarah directs its owner towards every wrong action. Allah says:

“Surely the human self urges evil.” (12:53)

Al-Nafs al-Ammara paralyzes the cognitive process of human being. Describing this fatal effect of Al-Nafs al-Ammarah, the Holy Qur’an says:

“They have hearts wherewith they do not understand; have eyes wherewith they do not see; have ears wherewith they do not hear. These are like cattle – no, but they are worse! These are the neglectful.” (7-179)

Al-Ghazali has mentioned the following negative tendencies of this nafs naming tem with ‘spiritual diseases’:

1- Nifaq (hypocrisy)
2- Pride and arrogance
3- Hawa or desire
4- Self-beholding
5- Greediness
6- Negligence
7- Restlessness
8- Ri’a

These are the most harmful tendencies of al-nafs and greatest barriers to the growth of man. When these dominate the self, man loses his insight and his total energies are diverted towards unnecessary activities. As a result, he starts believing deception as truth, fiction as reality and self-glorification as his highest goal in life.

Nafs al-lawwama, (the blaming self)The second level of nafs is nafs al-lawwama, the blameworthy self which blames its owner for his own shortcomings. At this level, nafs is in a state of constant awareness, self-observation and self-criticism. It recognises his shortcomings, his wrong actions, his disobedience and the neglect of his duties. It is referred to it in Sura Al-Qiyamah when Allah says:
"And I do call to witness the Nafs that blames" (75:2).
Nafs al-lawwama is the one which cannot rest in one state. It often changes and alters, remembers and forgets, submits and withdraws, loves and hates, rejoices and becomes sad, accepts and rejects, obeys and rebels. Actually nafs, at this stage, is in the mid of its journey towards its growth and perfection.

Nafs al-mutma’inna, (the Self at Peace)
Nafs al-mutma’inna is the third and the highest stage of nafs. A person when advanced to this stage, he achieves full rest and satisfaction while his personality gets equipped with the qualities of quietness, mildness, tolerance, forgiveness, and understanding of all beings. This stage of nafs ultimately leads to resolution of one’s inner conflicts and attainment of harmony with God. His personality is now dyed with His universal Colour while his behavior reflects the Absolute being and the Ultimate Reality. (Haq, Manzurul. (1984). Concept of personality development in the light of Islamic thoughts. The Bangladesh journal of Psychology, 7, 118-128.) (An abridged quotation)
This is the soul to whom it is said at the time of death:
“O soul at peace, return to your Lord, well pleased and well-pleasing. Enter with My servants, enter into My Garden.” (89:27-30)
Al-Qatadah says abut this stage of nafs: "It is the soul of the believer, made calm by what Allah has promised. Its owner is at rest and content with his knowledge of Allah’s Names and Attributes, and with what He has said about Himself and His Messenger (PBUH), and with what He has said about the Hereafter…. So much so that a believer can almost see them with his own eyes. So he submits to the will of Allah and surrenders to Him contentedly, never dissatisfied or complaining, and with his faith never wavering. He does not rejoice at his gains, nor do his sufferings make him despair." (Al-Tabari: Jami’ al-Bayan fi Tafsir al-Qur’an, vol. 13, Bulaq 1323)

RuhMuslim theologians are divided on the issue that whether the terms “nafs” and “ruh” signify one and the same thing or are they two different entities and whether they are interchangeable?” (Ibn Al-Ālusi’s Jala’ al-‘Aynayn, pp. 142-143) Although these terms may be used interchangeably in relation to their essence, each one has clearly separate and restricted applications in certain contexts.

While the ruh spans the entire spectrum of existence - the seen as well as the unseen - the nafs is restricted to only that which may be experienced in the creational world. We may speak of the nafs as being greedy or unjust in some situations only because the light of the ruh highlights these qualities within the nafs. Indeed the nafs only exists because of the ruh which energizes it.

Ruh or spirit is the core of man’s being, yet it remains hidden. During human life on earth, the spirit and the body are united but then there is a temporary separation during death with the final union to take place in the life thereafter.
According to Muslim scholars, Ruh is the reflection of the Divine presence in man. The Holy Qur’an declares that Allah (SWT) has blown His spirit into human body:
“When I have made him and have breathed into him of My spirit, (I ordered the angles to) bow down, prostrating yourself before him. (15:29 also see 38:72 and 32:8)

The status of being the recipient of Divine spirit elevated man from his humble origin, enabled him to overcome the baser part of his nature, and made him worthy of being the vicegerent of God.
Since human body is from the earth while the spirit is from the heaven and Divine, it always longs to be united with Whom it was separated from. It is stated in Qur’an “to God we belong, to Him is our return.”

Rumi says in his book, Masnavi that the reason why a child cries the first moment after it is born on earth is because it realizes its exile from the higher place. It is unhappy because it seems captive in this worldly body. Explaining the idea of the captivity of the spirit, Rumi narrates a Qur’anic story. It says that God made a statue of Adam and asked the Ruh to enter into the body but it refused saying, ‘Lord, I do not want to be imprisoned in this physical body’. Then God told the angels to sing and dance, and on hearing their song and with the rhythm of the dance the soul went into delight, and in that condition it entered the body. Rumi says that the reason why every soul is longing to attain something is that it is in exile and a captive in this physical body.
Due to the captivity of the spirit and limitation of his physical body, man’s vision remains small and narrow. Man’s innermost being can not be satisfied except for a short time by outside factors. There always comes a time when every one finds that nothing pleases him even if he possesses all what he wants. His lack of freedom causes a continual longing for spiritual achievements. And when man reaches the stage of spiritual attainment and gets closer to its origin, he gets inner satisfaction, he develops the outlook of God and his manners become the manners of God.

QalbThe qalb (heart) is an immaterial and formless spiritual entity or basic subtle element which has got connection with the material heart. The qalb has the capacities to acquire comprehensive intuition, to retain real knowledge, the gnosis (ma’rifa) of God and the Divine mysteries, (‘ilm al-batin) and to gain far greater insight than that of human intellect.

The Qur’an considers al-Qalb as the seat of wisdom and intellect. It says:
“Do they not travel trough the land, so that their hearts may learn wisdom and their ears may learn to hear? Truly it is not their eyes, rather it is their hearts which are in their chests are blind.” (22:46)

The qalb is nourished by dhikr (remembrance of God). Its health also depends on its purity and freedom. It is the organ of a perception which is both an experience and a taste (dhawq). Al-qalb is also the master of human body which controls its organic and physical functions. All external behavioral acts of man are actually the reflection of states and conditions of al-qalb.
According to a Hadith of the Holy Prophet (S) the heart is owned mutually by an angel and a shaytan:

"There are two impulses in the soul, one from an angel which calls towards good and confirms truth; whoever finds this let him know it is from God and praise Him. Another impulse comes from the enemy which leads to doubt and denies truth and forbids good; whoever finds this, let him seek refuge in God from the accursed devil."

Then he recited the verse: "The devil shows you fear of poverty and enjoins evil upon you" (2:268) (Sahih Tirmidhi)

The mutual resistance of the angels and the devils remains constant in the battle over the qalb, until it is conquered by one of the two.

The same position of al-qalb and its relationship with al-ruh and al-nafs has been interestingly explained by Maulana Thanwi:
“The spirit (al-ruh) and the soul (al-nafs) engage in the battle for the possession of their common son, the heart (al-qalb). This is a symbolical way of expressing the nature of the spirit, which is masculine and the nature of soul, which is feminine.” (Thanvi, Ashraf Ali, al-sihhat hukm al-waswasah, (Deoband 1365 A.H.), 225)

According to another writer, if the spirit wins the battle, the heart will be transformed into spirit and, at the same time, transmutes its soul, engulfing her with spiritual light. Then the heart reveals itself; it becomes the lamp (mishkat) of Divine Mystery (sirr) in man. (T. Burckhardt, An introduction to Sufi Doctrine, trans. D. M. Matheson (Lahore: M. Ashraf, 1983) 27.)

The Healthy HeartIt is a heart purified from any passion that challenges Allah’s commands and safeguarded against the worship of anything other than Him. It seeks the judgement of no one other than him and His Messenger. Its services are exclusively reserved for Allah, willingly and lovingly, with total reliance, relating all matters to Him, in fear, hope and sincere dedication. When it loves, its love is for the sake of Allah. If it hates, its hate is for the sake of Allah. When it gives, it gives for Allah. If it withholds, it withholds for Allah (SWT). The Holy Qur’an uses adjectives such as ‘healthy’, ‘wholesome’ ‘contented’ and so on to describe this kind of heart.
Allah (SWT) has declared that on the Day of Resurrection, only those would be saved who come with a healthy heart:
"The day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart. (26:88-89)"

According to an authentic saying of the Holy Prophet (S):

“Inside the human body there is a piece of flesh which, if it is healthy, the whole body is healthy and if it becomes unhealthy, the whole body gets unhealthy. That is al-qalb.” (Sahih Bukhari)

The heart can not be healthy i.e. successful, righteous, contented, pleased, assured except by the worship of Allah, love of Him and repentance to Him as it has an inherent need for its Lord. According to the Holy Qur’an, the heart will remain restless until it rests in God:
“For sure it is in the remembrance of God that the heart finds rest,” (13:28)

The Dead HeartThe dead or sealed heart is that which is veiled from higher inspiration for example the hearts of the hypocrites. There is little or nothing one can do to heal such hearts. This is the opposite of the healthy heart. It does not know its Lord and does not worship Him. It clings instead to its lusts and desires, even if these are likely to incur Allah’s displeasure and anger. It worships things other than Allah, and its loves and its hatreds, its giving and its withholding, arise from its whims, which are of paramount importance to it.

The Sick HeartA large number of Qur’anic verses describe the ‘sick’ heart. The sick hearts are those that find whatever they do, attractive to them. These hearts dislike what turns them away from the course they are on. They are wrapped up in fantasies, they are contemptuous, and they follow routines and old patterns, doing ‘what their forefathers practiced’. The sick heart is also proud and hardened. It lacks real understanding because it is engulfed in desire.

This is a heart with life as well as illness in it. It has love for Allah, faith in Him, sincerity towards Him, and reliance upon Him. These are the qualities that give it life. It also has longing for lust and pleasure; it prefers them and strives to experience them. It is full of self-admiration, which can lead to its own destruction. It listens to two callers: one calling it to Allah and His Prophet; and the other calling it to the momentary pleasures. It responds to whichever one of the two happens to have most influence over it at the time.

A Hadith of the Holy Prophet(S) explain the process of heart getting sickness. It is as follows:
“When a believer commits a sin, a dark spot appears on his heart. If he repents and seeks forgiveness (of Allah), his heart becomes spotless again. But if he persists in sin, the dark spot increases. This is the spot that has been mentioned in the Qur’an: “But on their hearts is the stain of (the ill) which they do.” (83:14) (Ibn Majah)

Other Ahadith mention that if the sinner does not repent, and instead keeps on committing sins, the stain on his heart increases and gets more darkened until it overwhelms the whole heart. Ultimately, the heart of sinner is sealed and he becomes spiritually dead.

For the purpose of simplification, nafs can be thought of as the outer man, ruh as the inner man, and qalb, the composite faculties of reasoning and decision-making, and a bridge between the two.




Zikr-e-Qalb is the source of receiving spiritual blessings from All Mighty Allah... This process constitutes three parts.

• Zikr through recitation;
• Zikr-e-Qalb;
• Dua (Prayer)

Part I:

• Sit facing the direction of the Ka’aba;
• Recite the third Kalima once;
• Recite Asthagfar once:

• Recite second Kalima once:

• Tauz (Auzu Billah……)

• Tasmia (Bismillah……)

Part II
Close you eyes and clear your mind of all thoughts and concentrate on the heart. Recite the name of Allah repetitively in the heart as ordained in the Holy Quran as, “And remember the name of your Lord”. So it is the repetition of “Allah Hu” coordinated with your breath. That is why this method of zikr is also called “Pas-e-Infas” i.e. guarding your breath.

Breathing is only used to coordinate the thought process of repeating “Allah Hu”. Zikr is done in the heart. Breathing helps coordinate and doing Zikr fast and with momentum and thus results in quick progress.

Explained simply, Zikr-e-Qalb (Remembrance in heart) involves focusing the mind on the heart and thinking that when the breath goes in, the word “Allah” penetrated the depth of the heart. When the breath goes out, the word “Hu” strikes the heart. This process is continuously repeated.

In this manner, Zikr can be performed on all Lataif (sutle points in the soul) for some time and then finally Zikr is again perfomed on the heart that is the first latifa.

Meditation:
Now stop coordinated breathing and let your breath pass in a natural way. Ignore your physical being for a while and focus on the heart. The word “Allah” rises from the heart and the word “Hu” strikes the Arsh (Devine throne). This is called Rabta (Connection). This creates a spiritual connection between heart and the Devine and forms the basis for further meditations.

Part III
Part three constitutes praying to Allah and this finished the Zikr-e-Qalb.


I am sure Ayesha InshaAllah you will find the way to come out of your confusions and will regain the sukoon in your life.
Aamin !!!

[ayesha.ansari]

JAZAKALLAH brother for helping. Now a days i am feeling a little bit better by following these.

[tanveer.shaikh]

JAZAKALLAH brother for helping. Now a days i am feeling a little bit better by following these.

As-Salāmu `Alaykum (السلام عليكم)ZazakAllah Ayesha, that you have started Tauz (Auzu Billah……) and Tasmia (Bismillah……) AllahTala may bless you.


I am sure Ayesha InshaAllah you will find the way to come out of your confusions and will regain the sukoon in your life.
Aamin !!!