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Actions of the heart

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  • Actions of the heart

    Actions of the heart

    Allah created the heart and made it a king, and the limbs as its troops. If the king is good, then the soldiers will also be good. The Prophet (031) said: "Indeed there is a piece of flesh in the body, if it is sound, the entire body is sound, and when it is corrupt, the entire body is corrupt. Truly it is the heart! (al-Bukhari and Muslim).

    The heart is the place of belief and piety, or disbelief, hypocrisy and polytheism. The Prophet (A) said: "Piety is right here-and he pointed to his heart breast three Times." (Muslim).

    Iman is Belief, Speech and Action. Belief and conviction in the heart, Speech of the tongue and Action of heart and limbs. The heart believes and affirms, which generates the saying of the Shahada (testimony) on the tongue. Then the heart acts with love, fear and hope. After that the tongue remembers Allah and recites Qur'an, and the limbs prostrate and bow, and perform actions that bring one closer to Allah. The body follows the heart; therefore, nothing enters in the heart except that what it necessitates is shown on the body in some way.
    What are the actions of the Heart? They are the actions, which are from the heart and are connected to it. The greatest of which is the belief in Allah which is in the heart. From these actions is having belief with submission and confirmation. In addition to what is in heart from fear, hope, repentance, trust, patience, certainty, humbleness and love of Allah and so on.

    Every action of the heart has a sickness that opposes it. Showing off opposes sincerity, certainty opposes doubtfulness, hatred opposes love and so on. If we neglect rectifying our heart, then our sins are going to build up on it and destroy it. The Prophet said: "When a servant commits a sin a mark is put into his heart. If he stops and asks for forgiveness, it is cleared and removed. If he commits it again more marks are put into it, and if he does it again more marks are put into it until they cover his heart. This is the stain that Allah mentioned: "No! Rather, the stain has covered their hearts of that which they were earning" [83:14] (at- Tirmidhi).

    The Prophet (A) also said: "The heart will be exposed to temptations as a mat is woven stick by stick, and any heart which accepts them will have a black mark put into it, but any heart which rejects them will have a white mark put in it. Then there will be two types of hearts: one white like a white stone which will not be harmed by any temptation, so long as the heavens and the earth endure; and the other black and dust-colored like a vessel which is turned over, not recognizing what is good or rejecting what is evil, except that which agrees with its desires." (Muslim).

    Knowing the actions of the heart is more important and a greater obligation on the servant than knowing the actions of the limbs. This is because it is the basis and the actions of the limbs are a branch and fruit of it, which completes it. The Prophet (A) said: "Allah doesn't look at your bodies and wealth, but He looks at your hearts and actions." (Muslim). The heart is the place of knowledge, contemplating and reflection. This is why differentiating between people with Allah depends on what resides in their hearts from belief, certainty and sincerity,

    and so on. Al-Hasan al-Basry (*.) said: " By Allah Abu Bakr didn't surpass them by praying or fasting, but indeed it was the belief that was in his heart ".

    Actions of the heart are more important than actions of the limbs

    in many ways: 1) Any defect in the worship of the heart could destroy the actions of the limbs, such as showing off.
    1. The actions of the heart are the basis, so you are not held account for any unintentionally statement or movement not intended by the heart.
    2. They are the cause for obtaining the high levels in Paradise, like asceticism (zuhd).
    3. They are harder and more difficult than the actions of the limbs. Ibn al¬Munkadir *. said: "I strived with myself for forty years until it submitted to me."
    4. They have a more beautiful effect, like the love for the sake of Allah.
    5. They have a greater reward. Abu ad-Darda (*said: " To contemplate for a while is better than praying the whole night."
    6. They motivate the limbs.
    7. They are the cause of making the reward of the actions of the limbs greater or lesser, or worthless like khushoo'(submission and humbleness) in prayer.
    8. They could be equivalent to the action of the limb, like having the intention to give charity while not having money to do so.
    9. Their reward has no limit, like patience.
    10. Their reward continues even if the limbs stop or are incapable of performing.
    11. They are before and during the actions of the limbs.

    The heart goes through stages before the limbs perform an action:
    1. When a thought first comes upon the heart. This is called al-Haages.
    2. When the thought remains in it. This is called al-Khaaterah.
    3. To be undecided of doing or leaving something. This is called Hadeeth an- Nafs.
    4. When you consider doing something. This is called al-Hamm.
    5. To have a strong will and to be determine of doing something. This is called al- Azm (determination).

    There is no reward nor is there a sin for committing the first three stages. As for al-Hamm (i.e. to consider doing something) the good deeds are written down but the bad deeds are not. If one decides to act upon his thought, then if it is good it is written down as a good deed and if it is bad it is written down as a bad deed, even if he does not do it. The reason for this is that having the will to do something is like doing it. The Prophet (A) said: "When two Muslims fight each other with their swords, then both the killer and the one who is killed are in the Fire." I said to him, "0 Messenger of Allah! I can understand this with regard to

    the killer, but what about the murdered?" He replied, "He surely had the intention to kill his companion." (al-Bukhari).

    If he does not commit the sin after being determine to do it, then he is one of the following:
    1. A person who leaves it out of fear of Allah. This person is rewarded.
    2. A person who leaves it out of fear of people. This person has committed a sin, because leaving a sin is an act of worship, which has to be for Allah.
    3. A person who does not commit it because he is not being able to do so. And he doesn't seek the means to do it. This person has committed a bad deed due to his bad intention.
    4. A person who does not commit it because he incapable of doing so, yet he seeks the means of committing it but fails to accomplish it. A full bad sin is written on this person, because having the will to commit a sin is like committing it, as it was mentioned previously in the hadith.

    Anytime there is the intention to perform a bad deed, then the person is punished for it whether it was before his action or after it. So if a person commits a sin then he intends to do it again when he is able to, this is a person who insist on committing sins, and he is punished for this intention even if does not commit the sin again.

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    Last edited by medo; 11-01-19, 11:16 PM.

  • #2

    Some of the actions of the heart:
    10 Intentions: Its meaning is similar to the meaning of "will" and "goal", and the deed is not accepted or sound except with it. The Prophet (ii) said: "Actions are only judged according to intentions and every man shall only have
    that which he intended" (al-Bukhari and Muslim).

    Ibn al-Mubarak said: "It may be that a small action is increased by intention and it may be that a great action is lessened by intention.
    Al-Fudail said: "Allah only wants from you your intention and will". If the deed is done for Allah alone, then it is called a sincere deed.
    This is when it is done for Allah alone without anyone else having any portion of it. If it is done for other than Allah, then it is called showing off, hypocrisy or something else.
    A beneficial note:

    All people are going to be fall into destruction except those of knowledge. And all of them are going to fall into destruction except those who act (upon their knowledge). And all of them are going into destruction except those who are sincere. The first duty upon every servant who wants to obey Allah is to know his intention, and then he has to correct it through acting upon it, after knowing the reality of truthfulness and sincerity. To act without having an intention is a

    hardship, having the intention without sincerity is showing off and sincerity without faith is a waste.

    Actions are of three types:

    1. Sins. Having a good intention while committing a sin does not make it a good deed, rather if you have a bad intention your sin will be greater.
    2. Permissible things. There is nothing that is permissible except that a person has one or more intention for doing it and it is possible to make it into a good deed.
    3. Good deeds. They depend on a person's intention concerning their acceptance and being multiplied. If a person intends to show off then they become sins and minor shirk, which could lead to major shirk.

    The Prophet (A) said:" Whoever considers doing a good deed but does not do it will have one complete good deed written for him. Whoever does it, will have ten good deeds up to seven hundred up to many more multiples of that, written for him. Whoever considers doing an evil deed and does not do it will have one complete good deed written for him. If he does it, one evil deed will be written for him."(al-Bukhari and Muslim).

    He (A) also said: "The similitude of this nation is of four people. One is he whom Allah has bestowed wealth and knowledge and so he acts according to his knowledge with respect to his wealth and spends it properly. Another is he whom Allah has conferred knowledge but no wealth, and he is sincere in his intentions and says, 'Had I possessed wealth I would have acted like he acted.' "—The Messenger of Allah added, "They are equal in reward."—"Another is he whom Allah has given wealth but no knowledge and he squanders his wealth wrongly. And another is he whom Allah has bestowed neither wealth nor knowledge, and he says, 'Had I possessed wealth I would have acted like he [without knowedge] does." The Messenger of Allah A again added, "They are both equal in sinfulness." (at-Tirmidhi).

    There are three types of showing off:

    1. When showing off is the basic reason for doing a deed, this is shirk and the deed is destroyed.
    2. The deed is done for Allah, but then the intention of showing off enters into it. If the end of the deed is not based on the beginning of it, like charity then the beginning of it is accepted and the end is rejected. If the end of the deed is based on the beginning, like prayer then there are two possible situations here: a. That the person fights against this intention to show off and turns away from it; it will not harm him. b. That the person submits to his desires; this will destroy the good deed he was performing.
    3. That one feels the intention to show off after the completion of the deed. This is merely whispering and has no effect on the deed or the one who does it.

    There are other inconspicuous ways, which may lead one to show off in one's actions, so you must be very careful of them.

    If a person's intention is to gain some worldly benefit, then his reward or sin depends on his intention.
    There are three types of intentions:

    1. The deed is only done to gain some worldly benefit, such as a person who leads people in prayer just to get money. This person has committed a sin. The Prophet (A) said: "Whoever learnt knowledge by which the Face of Allah is sought, but does not do so except for attaining a goal of this world, (he) will not smell the fragrance of Paradise on the Day of Resurrection." (Abu Dawud)
    2. The deed is done for Allah as well as to gain some worldly benefit. This person's belief and sincerity are decreased, such as a person who performs hajj for the sake of trade and to perform hajj. This person's reward is based on his sincerity.
    3. The deed is done for Allah only but the person takes some money or something to help him perform this deed. Thisaerson's reward is complete and what he took does not have an effect. The Prophet (gh) said: "That for which you are most entitled to take a wage is the Book of Allah." (al-Bukhari).
    Know that the people who are sincere in their deeds are on one of three levels:

    1. Those who do good deeds to get rewarded or out of fear of being punished. This is the lowest level.
    2. Those who do them out of being grateful to Allah and to obey Him. This is the middle level.
    3. Those who do them out of love and glorification of Allah. This is the level of the Siddeeqeen (the truthful ones) and it is the highest level.

    It is obligatory that one repents immediately after realizing one's mistake. Committing a sin is a part of human nature. The Prophet (A) said: "Every son of Adam repetitively commits sins, and the best of those who repetitively commit sins are the ones who often repent." (at-Tirmidhi)

    He (d) also said: "If you weren't to commit sins, Allah would have wiped you out of existence and replaced you by another people who would commit sins. They would ask forgiveness from Allah and He would forgive them." (Muslim)
    The real problem is persisting stubbornly in committing sins and delaying seeking repentance for them.

    Satan wishes to tempt mankind to fall into one of seven pitfalls. He wishes for the most sinful first and, if he is unsuccessful in that, he tries the next and so on.
    These seven are, in descending order from the most sinful to the least:
    1. Associating partners with Allah in polytheism/idolatry (Shirk) and disbelief (Ku r);
    2. Innovation in religion (Bid'ah) and leaving from the way of the Prophet ( 1;) and the way of his companions;
    3. Committing the greater sins (Kaba `ir); 4)Committing the lesser sins (Syagha `ir);
    1. Inciting to an overabundance of the allowed things;
    2. Inciting to do certain acts of obedience when there are others that are more obligatory and greater in reward;
    3. Sending the devils of the men and jinn to annoy and bother the Muslim.

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