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Heart Therapy: Episode 10 – Curing the Heart from the Soul’s Seizure of it
Channel: Kamil Ahmad
Series: Kamil Ahmad - Heart Therapy
File Size: 19.01MB
The heart is the most significant organ of the human body, both physically and spiritually. Thus, we need to strive to make sure our hearts are sound, healthy and free of every defect. The Prophet (SAW) said, “There is a piece of flesh in the body, if healthy, the whole body is healthy, and if corrupt, the whole body is corrupt. Indeed, it is the heart.”
Episode Transcript ©
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All my life I
have always held me
Bismillah al Rahman al Rahim al hamdu Lillahi Rabbil alameen wa Salatu was Salam. ala Kalani Allah, Allah, marine biology he was so happy he woman Sara Alana Angie he was the head he Isla Yomi Dean, Amanda
Assalamu alaykum warahmatullahi wabarakatuh.
Welcome to this latest episode of heart therapy.
In the last episode, we spoke about the diseases of the heart, and, in general, how to cure the heart of its diseases.
And so, in this episode, we want to further elaborate on how to cure the heart.
But we want to look at one aspect of curing the heart and that is curing the heart from the seizure of the soul, which seizes the heart.
And so, all diseases they originate from the knifes or the soul of the human being,
which Allah subhanahu wa taala has described as being prone to evil, being inclined to evil. As he subhanho wa Taala said, in the nafsa inara to be sued, Ilana Rahim Allah be there Indeed, the soul is inclined to evil, except those upon whom my lord has mercy.
And so all evil, corrupting substances are received by the soul.
all sins are received by the soul. And then from it, they move to the rest of the body. And the heart is the first that receives that evil from the soul.
And this is why the Prophet sallallahu alayhi wasallam sought refuge
in Allah subhanho wa Taala, from the evil of the soul in general, and from the evil that it produces, in the form of actions, and from the evil consequences that result from following that evil of the soul. And so, the Prophet sallallahu alayhi wa sallam taught us a lot. And this is generally recited or said, In the morning, and in the evening. And so, it is from those two hours, that the Prophet sallallahu alayhi wa sallam taught us to
say these two hours in the morning, and in the evening
it's all the drama, that the process of recited is Allahumma valterra seminar where it will all Ireland Will you be with Shahada,
oh Creator of the heavens, and the earth, the Originator of the heavens and the earth, the all Knower of the unseen and the seen La Ilaha Illa. And there is no god besides you that deserves worship, Rob Bakula, in one ileka, and the Lord of everything, and its master, who became in shared enough See, I seek refuge in You from the evil of my neffs my soul, woman shedra shaytani r k, and from the evil of shaitan and his share, what, what what an activity? What an activity for infc Sue and ajuda who ILA Muslim,
and I seek refuge in You from performing anything evil from myself my neffs or that I drag it on to a Muslim harming a Muslim with evil.
And so this shows us the importance that the Prophet sallallahu alayhi wa sallam showed to basically curing the heart from
The evil knifes that tries to seize and take control of it.
And so the heart is the primary thing that intervenes. Or rather, the soul is the primary thing that intervenes between a person and reaching a loss of Hannah who, what.
And so a person cannot reach a loss of Hannah who attalla except after having killed the evilness of the soul and oppose its whims and its desires. And so people are basically in two camps.
You have the first Who are those whose souls are victorious over them
to the extent that their souls rule over them, commanding them, making the person to be obedient to their souls, carrying out its desire.
On the other hand, you have the other camp, those who became victorious over their evil souls, to the extent that they were the ones who were ruling over it. They were the ones who are commanding their souls to do what was in its best interest.
And this is something Allah subhanho wa Taala has also pointed out to
when he mentioned
regarding these two camps, for Mr. mantova, what Arthur will hire to dunia for in the Hema he'll network. So as for he who transgressed all downs and preferred the life of this world, then indeed, Hellfire will be his aboat on the other hand, Allah subhanho wa Taala says, what a Mammon hoffa mahkamah Robbie, he won a hand nafsa O'Neill Hauer, the inner janitor here.
But as for he who feared standing before his Lord, and prevented the soul from from evil inclination, then indeed, paradise will be his abode.
And so, the heart is basically stuck between these two colors
between the evil soul calling it to evil and between himself wanting to exercise his control over his evilness. And this is the very test that Allah subhanho wa Taala has made for each and every single human being. And so, each and every single human being goes through tests and trials, that is the very nature of our existence in this world and loss of Hannah who without a created us, in order for us to go through this test. So that in the next life, those who pass this test, they will be rewarded, and those who fail to pass it, they will be punished. What is this test all about? It is about taking control of that evilness. And so, on the one hand you have those who take control of
the knifes and they are victorious and they will be rewarded. And on the other hand, you have those who failed the tests and gave in to the evil desires of their soul.
And so, the soul is one entity. The nafs is one entity, but it has three kinds or we can say that it has three different descriptions.
And so on the one hand we have what is known as enough's amount of his suit,
the soul that is prone to evil or that is inclined to evil and this is the soul of most human beings. As Allah subhanho wa Taala says in enough sir, that amount of to be sued, Ilana Rahim Allah be that indeed the soul is inclined to evil, except those upon whom my lord has mercy. The second kind of soul or the second description of the soul
is what is known as enough's. Aloma. The soul that blames itself, it constantly accuses itself. And this is, as Allah subhanho wa Taala says, will not be enough Salah Juana was a parent who swears by this
So, so he says, and I swear by the self accusing soul.
And the third kind of soul, or the third description of the soul is enough in the soul that is at rest and at peace. And so this is the one where Allah subhanho wa Taala said, Yeah, you have a yet to hang up so much in Iran, Iran Viki arrabiata, Maria,
this soul will be called on the Day of Judgment, old soul that is at peace, oh reassured, soul returned to your Lord, well pleased and pleasing to Him.
And so these are three different kinds of souls. And so, every single one of us sometimes, and so every single one of us goes through these different stages in one point or other in his life, while others, they only go through one state, and others only go through two states from among these three states.
And the victorious and successful are those who attain that knifes, which is at peace, enough's enough, and those who have failed the test, they are those who allow their soul to remain inclined towards evil. And that is enough ammara the soup.
And so, our duty, and what we have been commanded to do is to gain control of our knifes of our soul, we have to be commanding it and not the opposite. And so when the soul is inclined towards evil, and we submit to it, we allow it to control the heart. And this is exactly what we need to cure. This is exactly what we need to cure disease, the hearts are disease, because people have allowed their low selves and their low souls to take control of the heart, therefore, allowing it to become diseased. And so how can we cure the heart and its diseases from the soul, conquering it and taking control of it and seizing it.
We'll have a look at some of the ways to do that. But before we do so, we'll take a quick break, and be right back in a few moments.
Salama alaikum warahmatullahi wabarakatuh welcome back to this episode of heart therapy. Before the break, we were speaking about the soul and how the soul that is prone towards evil. It takes control of the heart. And so that's why the heart becomes diseased. And so sins
in their various kinds and forms.
They afflict the heart and cause the heart to become blackened and darkened. As the Prophet salallahu alayhi wasallam mentioned regarding the nature of the heart that it is always exposed to tests and trials. And so when the heart
allows those temptations and those trials to take control.
What happens is that a black.or, a black stain remains on the heart. And so the victim or the temptations and trials continue to come one after the other and the person absorbs them. And so the heart becomes black. And so the heart becomes blackened and becomes darkened and stained.
And so this is because the person allowed his evil inclining soul to basically indulge in those things. However, if he was to take control of that soul
And bring it under its command, the opposite would happen. And so he would ward off those sins and instead, that soul would do what is right and do what is pleasing to Allah subhanho wa Taala.
So the question is, when the soul is seized, or rather, when the soul seizes the heart of the person, what is a cure? And how can one be victorious over it? The answer is basically in two different ways. And these two ways are a must in order for one to take command of his soul.
The first is what is known as Maha Sabha to knifes
or basically bringing the knifes to account
and the second is what is known as maharlika to knifes or opposing the knifes opposing the knifes that wants to do evil.
So as for the first and that is Maha Sabha. Allah subhanho wa Taala in the Quran,
he has mentioned that it is obligatory for us to bring our souls to account. And so Allah subhanho wa Taala says, Yeah, you have Latina an otaku Lucha while Tumblr nuff some academic regarding
that Oh, you who believe fear Allah subhanahu wa tada and let every soul to look at what it has put forth for tomorrow.
And so, here Allah subhanho wa Taala says, let one of you to look at what he has put forth of actions for the Day of Resurrection? Are they from the good deeds that will save him? Or are they from the bad deeds that will destroy him.
And so this proves that has a bit to neffs or bringing the soul to account is obligatory upon each and every single one of us. But bringing it to account is of two kinds, one, before committing the act, and the other after having committed the act.
And so as for the first, then, basically, it means to pause, to stop at the first determination and will. And so
your soul commands you to do a certain evil act, it is inclining and wanting to do that evil act.
So before you do it, pause for a second stop.
And do not proceed with the act. until it is clear to you that doing the act is more favorable to Allah than abandoning it.
And basically, basically, this is regarding both good deeds and our deeds. And so most people will think that this is referring to that dudes, that every single time My soul is commanding me to do what is wrong, I should stop and think is this a good idea or not? But no, it also includes good deeds, how? Basically, by looking at our intention,
this particular good deed? Why are we doing it? Are we doing it for the pleasure of Allah sincerely for his sake? Or am I going to do it? Because I want to show off? Am I going to do it for some worldly pleasure? And so even good deeds, although on the outset, they appear to be a good idea, and not something that you should stop and think about. But we say no, even with regards to good deeds, you should stop and ask yourself, bring yourself to account bring your enough your inner self and your soul to account. Ask Is this a good idea? Or not? Why am I going to do this, whether it be a good deed or whether it be
a bad thing?
And when Allah subhanho wa Taala told us in the verse that we mentioned earlier,
what a man hoffa Makana Rob be 100 nafsa annual however, as for he
who fears standing before his Lord, and prevents his soul from following his desires, even our bass for the Allahu anhu. He said, regarding this verse, that it refers to an individual who is about to commit a certain evil act. And so he stops, he pauses. And he thinks to himself, he imagines himself standing before a loss of Hannah, who with data being brought to account for committing this evil act. And so as a result, he prevents himself from following its desires. And so it is like our mo viola, who used to say,
has he boo and fusa, cobbler and to
bring your souls to account before the day you will be brought to account.
And so, this is regarding before committing the act, as for after having committed the act, whether it be good or evil, this we can say is of three kinds.
And so, the first is to bring your soul to account over an act of obedience, a good deed, which you fell short in fulfilling a laws right, with respect to that de Deus, you do not perform it or rather, you have not performed thus, you have not performed it in the manner that you should have performed in.
And so you bring yourself to account.
You come after you have prayed and ask yourself, How was my prayer? Was it in the way Allah subhanahu wa, tada is pleased with? Or was there shortcoming.
And so this is the first. The second kind of bringing your soul to account after having performed the action
is to bring your soul to account over an act, which abandoning it would have been better than performing it?
And so, you ask yourself, after having done a certain thing?
Would it have been better if I had not done it?
And so, if the answer is yes, then you know that what you did was wrong.
Finally, the third kind of Maha Sabha or bringing your soul to account
is by bringing it to account over something which is permissible, a permissible Act, or we can say a customary act, something which is a day to day thing, not something that you look at, as being either a good deed or a bad deed. And so you ask yourself, why did you do it? You asked your soul, your knifes, why did I do it?
Did I do it, intending by it? the pleasure of Allah subhanahu wa tada and the hereafter, or did I do it for the sake of the dunya.
And so even permissible acts, things which are customary day to day things that we do in our lives, such as sleeping, getting up going to work,
raising our children,
and so on and so forth, eating and so on and so forth. We say that these acts,
we can turn them into good deeds, simply by changing our intention. And so
by seeking the pleasure of Allah subhanho wa Taala, we turn a customary act into a good deed. And so if, for example, you were to intend by sleeping, that in the morning, you'll wake up full of energy, in order to make a living, that you will,
through that living, you will provide food for your family and you do this for the sake of Allah, then you have earned a good deal. And that's why they say that intentions, these intentions that we make, they are the business of the scholars, because the scholars know the importance and significance of the intention and so even
Their customary acts, their day to day things turn into good deeds only by the change of their intention.
And in the end of the day,
whoever strives to perfect his soul, whoever strives to bring his soul to account and gain authority over his soul.
Indeed, he is the successful one, as Allah subhanho wa Taala says, woman jaha in a yuja he do Lina say, that whoever scribes only strives for the benefit of his own soul. And so you will see the benefits of that striving in this dunya and in the next would that we come to the end of this episode, and in sha Allah Allah in the near future, we will see you once again, on another episode of heart therapy, until then, subclinical law no behenic a shredwell la ilaha illa and resto fuuka were to relate with Salaam Alaikum warahmatullahi wabarakatuh I've been doing
all my life
I've always held me
do me a favor.
don't leave me.
Don't leave me