Pride, arrogance, ignorance, Riya (showing-off), are 4 of the diseases that I know. I always ask Allah (swt) to protect me from these, and from all diseases of the heart. What other diseases of the heart are there? good one Pilot, that's so true I think the biggest disease is love for wealth and worldly things. Asalamualikum-Sister, here are a list of some I got from the book "Purification of The Heart" by:Hamza Yusuf:
*Miserliness
*Wantonness
*Hatred
*Iniquity
*Love of The World
*Envy
*Blameworthy Modesty
*Fantasizing
*Fear of poverty
*Ostentation
*Replying on another God
*Displeasure with the divine decree
*Seeking Reputation
*False Hopes
*Negative thoughts
*Vanity
*Fraud
*Anger
*Heedlessness
*Rancor
*Boasting & arrogance
*Displeasure with blame
*Antipathy toward death
*Obliviousness to blessings
*Derision
I hope this helps you-Wasalaam-Sister Yusra Mazhar heart disease. leading cause of death.
just kidding...
everyone said them, but i would like to add weakness to superficial temptation and the lack of yearning to be virtuous. Jealousy, and greed could also be some. jealosy, and greedy Love. love.......sad thing that it got no cure On the Day of Resurrection, only those who come to Allah with a healthy heart will be saved. Allah says: "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)"
In defining the healthy heart, the following has been said: "It is a heart cleansed from any passion that challenges what Allah commands, or disputes what He forbids. It is free from any impulses which contradict His good. As a result, it is safeguarded against the worship of anything other than Him, and seeks the judgment of no other except that of His Messenger (s). 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 in the way of Allah. If it detests, it detests in the light of what He detests. When it gives, it gives for Allah. If it withholds, it withholds for Allah. Nevertheless, all this will not suffice for its salvation until it is free from following, or taking as its guide, anyone other than His Messenger (s). Those who follow the Prophet (s) in observing his Sunnah and the Shari`ah are guides to those who had not met him (s).
A servant with a healthy heart must dedicate it to its journey's end and must not give precedence to any other faith or words or deeds over those of Allah and His Messenger, may Allah bless him and grant him peace and those who are rightly guided, keeping the Prophetic example. Allah says:
"Oh you who believe, do not put yourselves above Allah and His Messenger, but fear Allah, for Allah is Hearing, Knowing. (49:1)"
The Messenger of Allah (s) said, "Temptations are presented to the heart, one by one. Any heart that accepts them will be left with a black stain, but any heart that rejects them will be left with a mark of purity, so that hearts are of two types: a dark heart that has turned away and become like an overturned vessel, and a pure heart that will never be harmed by temptation for as long as the earth and the heavens exist. The dark heart only recognises good and denounces evil when this suits its desires and whims.3
He, may Allah bless him and grant him peace, placed hearts, when exposed to temptation, into two categories:
First, a heart which, when it is exposed to temptation, absorbs it like a sponge that soaks up water, leaving a black stain in it. It continues to absorb each temptation that is offered to it until it is darkened and corrupted, which is what he meant by "like an overturned vessel". When this happens, two dangerous sicknesses take hold of it and plunge it into ruin:
The first is that of its confusing good with evil, to such an extent that it does not recognise the former and does not denounce the latter. This sickness may even gain hold of it to such an extent that it believes good to be evil and vice-versa, the Sunnah to be bida' and vice-versa, the truth to be false and falsity to be the truth.
The second is that of its setting up its desires as its judge, over and above what the Prophet (s) taught, so that it is enslaved and led by its whims and fancies.
Second, a pure heart which the light of faith is bright and from which its radiance shines. When temptation is presented to pure hearts such this, they oppose it and reject it, and so their light and illumination only increase. 丕賱賱賾賴購 賱丕賻 廿賽賱賻賭賴賻 廿賽賱丕賾賻 賴購賵賻 丕賱賿丨賻賷賾購 丕賱賿賯賻賷賾購賵賲購 賱丕賻 鬲賻兀賿禺購匕購賴購 爻賽賳賻丞賹 賵賻賱丕賻 賳賻賵賿賲賹 賱賾賻賴購 賲賻丕 賮賽賷 丕賱爻賾賻賲賻丕賵賻丕鬲賽 賵賻賲賻丕 賮賽賷 丕賱兀賻乇賿囟賽 賲賻賳 匕賻丕 丕賱賾賻匕賽賷 賷賻卮賿賮賻毓購 毓賽賳賿丿賻賴購 廿賽賱丕賾賻 亘賽廿賽匕賿賳賽賴賽 賷賻毓賿賱賻賲購 賲賻丕 亘賻賷賿賳賻 兀賻賷賿丿賽賷賴賽賲賿 賵賻賲賻丕 禺賻賱賿賮賻賴購賲賿 賵賻賱丕賻 賷購丨賽賷胤購賵賳賻 亘賽卮賻賷賿亍賺 賲賾賽賳賿 毓賽賱賿賲賽賴賽 廿賽賱丕賾賻 亘賽賲賻丕 卮賻丕亍 賵賻爻賽毓賻 賰購乇賿爻賽賷賾購賴購 丕賱爻賾賻賲賻丕賵賻丕鬲賽 賵賻丕賱兀賻乇賿囟賻 賵賻賱丕賻 賷賻丐購賵丿購賴購 丨賽賮賿馗購賴購賲賻丕 賵賻賴購賵賻 丕賱賿毓賻賱賽賷賾購 丕賱賿毓賻馗賽賷賲購锎?:255锎?
(2:255) Allah: the Everlasting, the Sustainer of the whole Universe; there is no god but He. *278 He does neither slumber nor sleep. *279 Whatsoever is in the heavens and in the earth is His. *280 Who is there that can intercede with Him except by His own permission.? *281 He knows what is before the people and also what is hidden from them. And they cannot comprehend anything of His knowledge save whatever He Himself pleases to reveal. *282 His Kingdom *283 spreads over the heavens and the earth and the guarding of these does not weary Him. He alone is the Supreme and the Exalted. *284
*278. Irrespective of the number of gods or objects of worship set up by ignorant people, the fact remains that godhead in its entirety, belong's exclusively to the Eternal Being, Who is indebted to no one for His existence. In fact, He is not only self-existent, but upon Him rests the entire order of the universe. He alone wields all sovereign authority over His dominion. None shares either His attributes or His power and might, and no one has the same claims against the creatures as He. Hence, if anywhere in the heavens or the earth someone sets up anything or anybody as an object of worship and service (ilah) either instead of or in addition to the One True God this amounts to declaring war on reality.
*279. This is a refutation of the ideas of those who, in formulating their concepts of God, are inclined to consider God analogous to their own imperfect selves and hence ascribe to God the weaknesses characteristic of human beings. An instance at hand is the famous Biblical statement that God created the heavens and the earth in six days and on the seventh day He rested (see Genesis, chapters 1 and 2).
*280. To God belongs the heavens and the earth and everything therein. There is no one who shares anything with God in governance either of the heavens or of the earth. Any conceivable being other than God would necessarily be a part of the universe and thus belong to, and be a subject of, God rather than His partner and equal.
*281.This is a refutation of the ideas of those polytheists who consider either saints, angels or other beings to be so influential with God that if they were adamant in demanding something of Him, their demand would prevail. They are being told that, far from anyone having the power to impose his will on God, none - not even the greatest Prophets and the most highly esteemed angels - will dare utter one word in the majestic court of the Lord unless they are expressly permitted to do so.
*282. Here another blow is struck against polytheism. On the basis of the concept of God's unlimited sovereignty and omnipotence it was stressed, in the foregoing verses, that no one shares independently in God's governance of the universe, and no one is so powerful with God that his intercession would decisisely influence His judgement. The same point is stressed here but in a different manner. It is pointed out that no one possesses the knowledge that would enable him to comprehend the order of the universe and the considerations underlying it, so no one can legitimately interfere in its governance. The knowledge of human beings, of jinn, of angels and of all other creatures is limited and imperfect. No one's knowledge embraces all the facts of the universe. If someone did have the right to interfere even in only a part of the universe, and if his suggestions were of necessity to be put into eflect, the entire order of the universe would be disrupted. Creatures are incapable of understanding what is best for them, and do not have the capacity to know how best the universe should be governed. It is God alone Who knows everything.
*283. The Arabic term kursi signifies sovereignty, dominion and authority.
(The word Kursi has been variously interpreted by Muslim scholars. The literal meaning is obvious; it signifies that which one sits on. Scholars have differed, however, as to whether the word has been used in the Qur'an literally or figuratively. They have also disagreed whether the Kursi and 'Arsh Which occur in the Qur'an have one and the same meaning or are different. The main opinions expressed by the scholars are the following: (i) that Kursi signifies God's knowledge, a view attributed to Ibn 'Abbas; (ii) that it is identical with 'Arsh (Throne), a view attributed to Hasan al-Basri; (iii) that it signifies God's power (iv ) in opposition to such views a large number of scholars insist that Kursi should be considered a reality rather than be understood figuratively. In addition to many earlier scholars, this was vigorously championed by Ibn Taymiyah. It should be remembered, however, that Ibn Taymiyah and others who hold this opinion, side by side with affirming that Kursi is a reality, also emphasize that man has no knowledge about the nature and modality of Kursi and that it ought to be treated as something unique, being related to God Who is unique both in His essence and attributes. (See the commentaries of Alusi. Tabari, Qurtubi, Ibn Kathir and Shawkani on this verse. See also Ibn Taymiyah, Majmu al-Fatawa 1bn Taymiyah, vol. 5, pp. 55-8 and vol. 6, pp. 584-5. It is interesting to note that Sayyid Qutb, (martyred 1386 A.H/966 C.E.), a contemporary of Mawdudi and one of the most influential Islamic thinkers of our time, has interpreted the verse exactly, as Mawdudi did - Ed.)
*284. This verse is generally known as the 'Verse of the Throne' and it provides in one piece a knowledge of God without parallel.
The question that arises here is: What is the occasion for describing the Lord of the Universe and His attributes? In order to appreciate this one should rehearse the discourse beginning with verse 243 and continuing up to this point. In this discourse the believers were urged to strive with their lives and belongings to establish the true faith and were warned to get rid of the weaknesses which had characterized the conduct of the Israelites. A fundamental fact about war - that victory and success do not depend upon superiority in either numbers or weapons - was then indicated. They depend rather on faith, fortitude, discipline and firm resolution. Thereafter the Divine wisdom underlying fighting was disclosed, namely that God removes one set of people by means of another in order to maintain the good administration of the world. For were one group's dominance to be assured in perpetuity, the lives of all other human beings mould become miserable.
This was followed by the clarification of a misunderstanding which often arises in the minds of ignorant people. This misunderstanding arose from the false assumption that God had sent His Prophets so that all diversity and disagreement might come to an end. The people who accepted this premise, however, saw considerable diversity and disagreement, and were aware that falsehood existed side by side with Truth. They were agitated by the thought that this state of affairs might suggest helplessness on God's part, that He had failed to stamp out the evils He wanted to. In reply to this it was pointed out that it was not God's will to compel all human beings to follow one and the same way. Had it been so, man could not have deviated from the course set for him by God. This observation was followed by a passing reference to the subject with which the discourse opened. Finally, the point is made that no matter how many divergent beliefs, viewpoints, ways of life and conduct exist in actual life, the reality underlying the order of the universe is the one stated in this verse, and it remains unaffected by the misconceptions of people. On the other hand, however, it is not God's purpose to compel people to accept it. Whoever accepts it will find it to his own benefit; whoever rejects it, will find the result harmful. |
