Name Anfal Mehwish

Roll no. 02(M)

Semester 8th
Subject Muslim PSY
Submitted to Ma’am Uzma
 Diseases Of The Heart

The heart(Q alb) is considered the center of spiritual and

emotional intelligence.It is believed to be the source of understanding,
consciousness, and decision-making. The heart also plays a crucial role in
moral and spiritual development. Islamic scholars have identified several
diseases of the heart that can hinder a person's spiritual growth and
well-being. These diseases are metaphorical and not to be confused with
physical heart conditions.
there is an understanding of diseases of the heart that relates
to spiritual and psychological ailments. These diseases of the heart, also
known as spiritual illnesses, are considered to be obstacles in a person's
spiritual growth and well-being. They are often mentioned in the context
of purifying and cultivating the heart to attain spiritual elevation.
The heart is the place in which the correctness of deeds is judged. The
Prophet said: "Deeds are judged according to the intention." The place
of the intention is not on the lips. It is in the heart.
Umar ibn Al-Khattab narrated that the Messenger of Allah said. "The
reward of deeds depends upon the intention and every person will get
the reward according to what he has intended [Nb Aha Our deeds what
we do externally are judged ultimately by the states of our hearts Good
deeds are in reference to those that we perceive to be a part and parcel
of righteousness. Allah will inspect the hearts to determine whether
they are truly acts of righteousness
The Prophet in an authentic narration said that some people from
among these types of people would be among the first groups of people
thrown into Hell because the scholar, when ho taught the knowledge
that Allah gave him, did not do so for sake of Allah He taught so that
people would praise him. Saying what a great scholar he was how
knowledgeable he was. Allah will say to him.” You received your praise,
what you sought in that world but there will be nothing for you in the
next”. so he will be drawn off his face and thrown into hell.
Even the highest of deeds will be of no avail if the hearts are sick. If the
hearts are corrupt. So the place of the heart should, in our minds,
occupy great attention. We have to spend much of our time observing,
being aware of the state of our heart.
So there is no other faculty in the human body and existence that a
believer should be more concerned about. We have to make sure that
this faculty is functioning as Allah wishes it to function.
The Prophet often used to supplicate beginning with: ‘I seek refuge in
you, O Allah, from the knowledge that does not benefit, and from a
heart which does not fear’
Abstinence from the Wilayah (authority) of Allah (SWT) and the
abstinence from the Wilayah (authority) of the Auliya (friends) of Allah
(SWT). When you surrender to the authority of Satan and the evil forces,
it results in your heart no longer being alive and healthy. Almighty Allah
(SWT) explains this in verses 48 – 50 of Surah Noor (chapter 24 of the
Holy Quran).
Qasawatul-qalb is when you commit a sin and it has an affect on your
heart. You then commit another sin and it affects on the health of your
heart. It is no different to how the physical heart deteriorates. It gets
gradually weaker and weaker as you do not take care of it. Now, in the
case of the spiritual heart, weaker and weaker means harder and harder.
I have many times shared the Hadith from Imam Jafar Sadiq (a.s) which
says that when a person commits a sin, a black spot appears on the
spiritual heart, which is your inner reality. Committing another sin adds
another spot and this is how the black spots on your spiritual heart
accumulate with the more sins you commit.
Of course, this is now exemplification, as the spiritual heart is not in the
shape of the physical heart. Whatever it is, it is covered with these black
spots which are the consequences of committing sins and disobeying
Almighty Allah (SWT).
Imam Sadiq (a.s) explains that this heart becomes rock hard, to the point
where advice does not help.

Prime Example Of The Most Hardened Heart:

I have often shared the example of Umar ibn Sa’ad, the commander of
the opposition camp in the tragedy of Karbala. We all know his high-
profile background, as his father was amongst the first generation of
people to accept Islam. Umar ibn Sa’ad was promised the position of
governor of Rey (modern day Tehran) if he would return with the head
of Imam Husain (a.s).
This love of dunya (material world) makes his heart rock hard. On the
night of Ashura, Imam Husain (a.s) tries his level best to melt this rock
hard heart of Umar ibn Sa’ad by giving him guidance to bring him to the
right path and avoid committing such a heinous crime of killing the
family of our beloved Prophet Muhammad (SAWA) in the most brutal
manner.

This had no effect on Umar ibn Sa’ad, who scorns Imam Husain (a.s) with
sarcasm. This was driven by the arrogance of Umar ibn Sa’ad’s rock hard
heart.

Types Of Heart
The hearts are of three types:

1) The correct heart: that is secure from all desires that oppose the
command of Allah and His prohibitions, and it is secure from all doubts
that contradict what He informs. Just as it is secure from worshiping
anything else besides Allah and from seeking judgement from any
person other than His Messenger.

2) The dead heart: this being the opposite of the correct heart
containing no life, neither knowing its Lord nor worshiping Him.

3) The heart that has some life but also has defect or the Sick
Heart: So it contains love of Allah, faith in Him, sincerity and trust
towards Him from those things that are essential to it remaining alive. It
also contains the love of vain desires and preferences for them,
despicable morals and manners from those things that cause its death,
and it is constantly wavering between these two conditions.

All of the diseases of the heart are founded upon desires and doubts.
The life of the heart and its illumination is the cause of all good to be
found in it and its death and darkness is the cause of all evil to be found
in it.
Arrogance (Kibr): Excessive pride and self-centeredered, considering
oneself superior to others and belittling them. It is seen as a disease of
the heart that prevents humility and sincerity.
There are certain other aspects and levels of kibr when considered in
another perspective. They are: (1) kibr towards God; (2) kibr towards His
prophets, messengers, and awliya’ (3) kibr in regard to the Divine
Commandments, which also amounts to kibr towards God; (4) kibr
towards the creatures of God, which, too, according to the urafa,
amounts to kibr towards God.
As to the kibr towards God, it is the most abominable, the most
destructive, and the highest degree of pride, and is present in infidels,
those who contest God’s authority, and those who make claims to
divinity. Sometimes its traces are seen among some men of faith as well
(whose description is not appropriate here). This kind of kibr signifies the
extreme of ignorance and the absence of knowledge about one’s limits
and the majesty of the Necessary Being.
a proud person exhibits his pride, not paying any attention to its
outward revelation. The intensity of his pride makes him lose control
over himself. Then, his pride finds expression in his movements and
pauses. In social gatherings he shows his self-importance by taking a
lead over other people while entering and leaving. He neither allows the
poor to join his company, nor does he himself attend their gatherings.
He creates an artificial halo of sacredness around himself and every
action of his, the gait, the manner of looking at other people, the
manner of speaking to them, everything is indicative of his pride and
haughtiness.

Jealousy (Hasad): Jealousy arises when one feels discontented with

the blessings and success of others. It is considered a destructive disease
that can lead to resentment, ill feelings, and negative behavior.
O son of `Imran, never be envious of people concerning the favors I have
conferred on them by My grace; do not glower at them, and do not
succumb to your (envious) self. Indeed, the envious man is indignant at
the bestowal of My favour, and contests My apportioning of gifts among
My creatures. Whoever is such, he neither belongs to Me nor do I
belong to him." [Al-Kulayni, Usul al-Kafi,vol. 2, p. 307, Bab al-Hasad,
hadith no. 6]
Hasad or malicious envy is a psychological state in which a person wishes
for the deprivation of a blessing, talent, or merit possessed by another
person (the mahsud). Islamic ethical teachings shed light on the causes
and motives of hasad and its harmful spiritual, moral and social effects,
and offer practical solutions for combating this spiritual disease.
A human being of vicious nature does not like to see others enjoying
any kind of good whatsoever. Such a person always greets news of
another’s good fortune for example, in education or business, with
sarcasm, pessimism, and ridicule or with other unethical tactics or
conduct.
The hasad he harbours in his heart blinds him to the virtues of the
envied, and he becomes unhappy over the blessings of God conferred
upon the mahsud. The spiritual light and the divine spark of faith which
makes the human heart greater than anything else in the world cannot
go along with the darkness and narrowness caused in it by hasad. The
heart becomes grieved and depressed, the chest narrow and suffocated,
and the face grim and frowning.

The more this state gains in strength, the more it diminishes the
brightness of faith, while this faith is the source of his salvation in the
Hereafter and the life and vigour of his heart. Eventually this disease
reduces the hasid into a helpless wretch.
. The Prophet Muhammad (s) said: “Beware! Do not bear enmity with
the blessings of Allah.” When asked about the people who bear enmity
with the blessings of Allah, he (s) replied: “Those who are envious.” (Al-
Mu`tazali, Sharh Nahj al-Balagha, vol.1, p. 315)

• Imam Ali (a) said: “Envy is a great trap of Satan.” (Al-Amadi, Gharar al-
Hakam wa darar al-Kalam, hadith no. 1133)

• Imam Ali (a) said: “A hasid is a sick person though he (may) physically
appear to be healthy.” (Gharar, hadith no. 1963)

• Muhammad ibn Muslim reports that al-Imam al-Baqir (a) said: “A man
may be forgiven for something done in a fit of anger, but hasad devours
faith as fire consumes wood.” (Al-Kulayni, Usul al-Kafi, vol. 2, p. 306, Bab
al-Hasad, hadith no. 1)
• Imam Ja`far al-Sadiq (a) is reported to have said: “Satan says to his
soldiers: “Instil hasad and disobedience of Allah among them (bani
Adam) as these are equal to shirk (polytheism) in the eyes of Allah.” (Al-
Kulayni, Usul al-Kafi, vol. 2, p. 327, Bab al-Baghy, hadith no. 2

Greed (Tama): Greed is an insatiable desire for wealth, possessions,

and material gains. It is seen as a disease that hinders contentment and
gratitude, leading to selfishness and neglect of spiritual values.
If man is greedy in acquiring things, he shall not possess the proximity of
Allah, since he has abandoned the attribute of tawakkul (trust in Allah),
is not content with what Allah has appointed for him and has adopted
hastiness, which is an attribute of Satan.
Allah has created the world similar to a shadow; following the shadow
yields nothing except for exhaustion and fatigue. If one seeks the world
in excess of what is necessary, not only does he not acquire it but also
suffers troubles and hardships.
The Noble Prophet (S) has said: “A greedy person (always) remains
excluded.” And an excluded person is hated and reproached.
A greedy person’s thoughts are disturbed and his troubles numerous -
constantly involved in seeking and computing riches, neither at peace in
this world, nor inclined towards the Hereafter.
Sa’di relates: “I had heard that a trader who owned forty slaves and one
hundred and fifty camel-loads of goods used to travel from city to city
for the purpose of trade. One night, on the island of Kish, he invited me
into his room.
I went to his room but throughout that night, he was restless. He kept
rambling on ceaselessly and would say: “Such and such storeroom of
mine is in Turkistan, a certain cargo of mine is in India, this is the deed of
sale of a particular land, another cargo is held up due to some
merchandise, such and such person is the guarantor for a loan… I am
contemplating travelling to Alexandria, but the Mediterranean Sea is
stormy at the moment…

O’ Sa’di! I have another journey before me, which if I were to

accomplish, I would spend the rest of my life in solitude and never
embark upon any more journeys, ever.”
“Which is that journey after which you will never undertake any other
journey?” I asked him.
He replied, “ I wish to take Iranian sulphur to China, for I have heard that
it sells at a very high price there; from China, I shall take porcelain bowls
to Rome; in Rome I shall purchase the exquisite Roman silk for selling it
in India; in India, I shall take Indian iron to Halab (Syria) from where I
shall purchase the Halabi mirror and glass, and proceed towards Yemen;
there, I shall purchase Yemeni clothes and bring them to Iran after which
I shall quit travelling and settle down to manage a shop.”
He continued on to such an extent that he was eventually overcome
with exhaustion and, unable to speak any more, he said to me: “O’ Sa’di!
Tell me what you think of what you have just heard.”
I said, “You surely know that at a very far place from the land of Ghour
(between Hirat and Ghaznah) when a trader fell off his mount and died,
a person commented: “Only two things can satiate a greedy world-loving
person - contentment or the earth of a grave.

Anger (Ghadab): Uncontrolled anger is considered a disease that

disrupts inner peace and can lead to harmful actions and damaged
relationships. Islam emphasizes the importance of managing anger and
maintaining emotional balance.
…Those who spend (freely) whether in prosperity or in adversity; who
restrain their anger and pardon men; And Allah loves those who do
good. (Qur'an, 3: 134)
Imam Ja’far al-Sadiq (a) said: "Anger is the key (that opens the door) to
all kinds of vices." [Al-Kulayni, al-Kafi, vol. 2, p. 303, hadith # 3]

It is narrated from Imam al-Sadiq (a) that he heard his father Imam
al-Baqir (a), as saying: "A Bedouin came to the Prophet (s) and said: `I
live in the desert. Teach me the essence of wisdom.' Thereupon the
Prophet (s) said to him: `I command you not to get angry'. After
repeating his question thrice (and hearing the same reply from the
Prophet every time) the Bedouin said to himself: `After this I will not ask
any question, since the Apostle of God (s) does not command anything
but good'." Imam al-Sadiq (a) says: "My father used to say, `Is there any-
thing more violent than anger? Verily, a man gets angry and kills
someone whose blood has been forbidden by God, or slanders a married
woman'."[Al-Kulayni, al-Kafi, vol. 2, p. 303, hadith # 4]
Anger is a psychological state that results from inner agitation and desire
for revenge. And when this agitation becomes more violent, it intensifies
the fire of anger. A violent commotion engulfs ones brain on account of
which the mind and the intellect lose control and become powerless. At
that time, the inner state of a person resembles a cave where fire has
broken out, filling it with flames and suffocating clouds of smoke that
leap out of its mouth with intense heat and a fiery howl. When that
happens, it becomes extremely difficult to pacify such a person and to
extinguish the fire of his wrath; whatever is thrown in it to cool it down
becomes a part of it, adding to its intensity. It is for this reason that such
a person becomes blind and deaf to guidance and good etiquette. In
such a condition, all such efforts as counsel, advice, and exhortation fail
to appease the person. The more one tries to pacify it through humble
requests and efforts, the more violent it becomes until the angry person
physically harms someone or seeks revenge.

• Imam al-Baqir (a) said: “..Indeed, this anger is a spark lit by Satan in
the heart of the son of Adam..” [Al-Kulayni, al-Kafi, vol. 2, p. 304, hadith
# 12]
The similitude of anger in this world is the fire of Divine Wrath in the
hereafter. In the same way that anger emanates from the heart, perhaps
spiritual reality of this anger is the fire of Divine Wrath that also
emanates from the inner depths of the heart and spread over the
external being, and whose tormenting flames emerge from external
organs such as the eyes, the ears, and the tongue.

Envy (Hassad): Envy arises when one desires to possess what others
have, whether it be material possessions, talents, or relationships. It is
seen as a destructive disease that breeds negativity and discontentment.
Abu `Abd Allah (al-Imam al-Sadiq) (a) said that the Apostle of God (s)
said that God Almighty addressed Musa ibn `Imran (a) as follows:
"O son of `Imran, never be envious of people concerning the favours I
have conferred on them by My grace; do not glower at them, and do not
succumb to your (envious) self. Indeed, the envious man is indignant at
the bestowal of My favour, and contests My apportioning of gifts among
My creatures. Whoever is such, he neither belongs to Me nor do I
belong to him." [Al-Kulayni, Usul al-Kafi,vol. 2, p. 307, Bab al-Hasad,
hadith no. 6]
Qualities in others such as certain intellectual, spiritual, and moral
merits, or good and pious deeds, or outward factors such as honour,
prestige and wealth can cause ha-sad. Also, immoral or negative traits
that are imagined to be merits can be a cause of ha-sad. Almost all of
the causes of ha-sad are the products of a feeling of inferiority and
dejected. When a person perceives others to be more perfect than
himself, a feeling of inferiority seizes him, which, with the help of
external factors and inner propensities, generates the feeling of envy in
his heart.
The Prophet Muhammad (s) said: “Beware! Do not bear enmity with the
blessings of Allah.” When asked about the people who bear enmity with
the blessings of Allah, he (s) replied: “Those who are envious.” (Al-
Mu`tazali, Sharh Nahj al-Balagha, vol.1, p. 315)

• Imam Ali (a) said: “Envy is a great trap of Satan.” (Al-Amadi, Gharar al-
Hakam wa darar al-Kalam, hadith no. 1133)

• Imam Ali (a) said: “A hasid is a sick person though he (may) physically
appear to be healthy.” (Gharar, hadith no. 1963)

• Muhammad ibn Muslim reports that al-Imam al-Baqir (a) said: “A man
may be forgiven for something done in a fit of anger, but hasad devours
faith as fire consumes wood.” (Al-Kulayni, Usul al-Kafi, vol. 2, p. 306, Bab
al-Hasad, hadith no. 1)

• Imam Ja`far al-Sadiq (a) is reported to have said: “Satan says to his
soldiers: “Instil hasad and disobedience of Allah among them (bani
Adam) as these are equal to shirk (polytheism) in the eyes of Allah.” (Al-
Kulayni, Usul al-Kafi, vol. 2, p. 327, Bab al-Baghy, hadith no. 2)

• Imam Ja`far al-Sadiq (a) said that Luqman (a) said to his son: “There are
three signs of a Hasid: (1) He is a backbiter at the back (2) He is a
flatterer in front and (3) He is happy when a misfortune befalls (the
envied). (Al-Saduq, Al-Khisal, p. 121, hadith no. 113)
Hypocrisy (Nifaq): Hypocrisy refers to the act of presenting oneself as
pious and righteous while concealing insincerity and wrongdoing. It is
considered a severe spiritual disease that undermines integrity and
authenticity.
When the hypocrites come unto thee (O Muhammad), they say: We bear witness
that thou art indeed Allah's messenger. And Allah knows that you are indeed His
messenger, and Allah bears witness that the Hypocrites are speaking falsely.
(Qur'an, 63: 1)
Imam Ja’far al-Sadiq (a) said: "One who meets Muslims with a double
face and a double tongue, on the Day of Judgement he will come with
two tongues of fire." [Al-Kulayni, al-Kafi (Akhundi), vol. 2, p. 343]

Hypocrisy or double-facedness is the evil characteristic of the person

who assumes an outward appearance and simulates a behaviour that is
contrary to his inner state. For instance, one may give an impression of
friendship and affection and pretend to be sincere and sympathetic, or
show to apparently follow a faith or creed, while in his heart he harbour
an opposite feeling. Such a person displays sympathy and friendship in
front of people, but is different or opposite in their absence. According
to Islamic teachings, hypocrisy is regarded as a grave moral vice. This
fact-sheet throws light on various types and degrees of Hypocrisy, their
evil effects and treatment.
Basic Types of Nifaq
• Behavioral Nifaq: When outward appearance of person is friendly,
giving impression of being sympathetic, supportive and sincere while in
reality, it is opposite inside his heart.

• Verbal Nifaq: The state of double-tongueness when a person praises

and flatters another person or people in front but denounces him or
them and speaks slanderous in absence.
Prophet Muhammad (s): “Three signs when found in anyone, is a
hypocrite even though he fasts and offers prayers and thinks that he is a
Muslim: When he is trusted, he is dishonest, when he talks, he lies, and
when he makes a promise, he breaks it.” [Al-Kulayni, al-Kafi, vol.2, p.
290, hadith # 8]
Negligence and Forgetfulness (Ghafla): Negligence refers to being
heedless and neglectful of one's spiritual obligations and the
remembrance of Allah. It is seen as a disease that weakens the heart's
connection with the Divine and hampers spiritual growth.
Imam Ali (a.s.) said, ‘Pitiable indeed is every negligent person that his whole life
can be used as evidence against him and that his days lead him to
wretchedness!’[Nahjul Balaghah, Sermon 64]

Imam Ali (a.s.) said, ‘O people who are not neglected [by Allah] and yet who
neglect that which will be taken to account from them - how is it that I see you
moving away from Allah and longing for others?!’[Nahjul Balaghah, Sermon 175]

A common disease that we find among many Muslims today is the

disease of Al-Ghaflah. Al-Ghaflah is the Arabic word for heedlessness or
negligence, in the Islamic context it is the sin of forgetting Allah and the
purpose behind one’s existence and one’s duty to Allah, and
simultaneously forgetting one’s eventual abode. This phenomenon is
becoming more and more widespread among many Muslims as they
move further and further away from their Deen, and indulge themselves
deeper into the Dunya and what it has to offer. They get taken away by
the fast-paced society they live in today and become forever lost in it as
the Dun-ya pulls them deeper into their state of Ghaflah. Allah has
described such people in the Qur’an as having insight into the affairs of
the Dun-ya while being completely heedless and negligent of the affairs
of the Akhirah:“They know what is apparent of the worldly life, and of
the Hereafter they are Ghafilun (heedless).” [Ar-Room 30:7]Allah also
describes such people as being in a worse state than animals when He
says:“And surely, We have created many of the jinn and mankind for
Hell. They have hearts with which they do not understand, they have
eyes with which they do not see, and they have ears with which they do
not hear. They are like cattle, rather they are more astray. It is they who
are the Ghafilun (the heedless ones).” [Al-A’raf 7:179]