بسم الله الرحمن الرحيم

1. بسم الله الرحمن الرحيم Let’s Purify our Hearts {On that day when nothing will benefit the human being, neither wealth nor children except the one who brings to Allah a sound heart} [Qur’an 26: 88, 89] “… Truly in the body there is a morsel of flesh, if it be whole/sound, all the body is whole/sound, if it be diseased/corrupt, all the body is diseased/corrupt. Truly it is the heart.” [Bukhari & Muslim] Presented by Sary Farah

2. Introduction • What do we mean by the heart? • We definitely don’t mean the physical muscle that pumps blood to the rest of the body, we mean the spiritual heart that constitutes the innermost of our being, and the motor or initiator of all of our behaviors.

3. Introduction • Why is it important? • Dunyawi (worldly) perspective: • Everyone is complaining about everyone else’s behavior towards them. • It is very likely that there are others out there complaining about us as well as we are complaining about them. • Each one of us has defects, no one is perfect, and none of us is infallible. • One of the best ways to treat such a problem is that each one of us would start with his/her self in order to achieve self-improvement. • This seems to be highly effective, and way better than just complaining and pointing fingers at other people’s ill manners and misbehaviors. • It is said that: “lighting a candle is better than just cursing the darkness.”

4. Inroduction • Ukhrawi (After worldly) perspective: • Allah subhanahu wa ta’ala says in the Qur’an: • {On that day when nothing will benefit the human being, neither wealth nor children except the one who brings to Allah a sound heart} [26: 88, 89] • It is a wajib (mandatory): • {Avoid all sin, open (outward, overt) or secret (inward, covert): those who earn sin will get due recompense for their earnings.} [6: 120] • {By the Soul, and the proportion and order given to it * And its enlightenment as to its wrong and its right * Truly he succeeds that purifies it * And he fails that corrupts it!} [91: 7 - 10] • “… Truly in the body there is a morsel of flesh, if it be whole/sound, all the body is whole/sound, if it be diseased/corrupt, all the body is diseased/corrupt. Truly it is the heart.” [Bukhari & Muslim] • “Truly Allah does not look at your shapes nor your bodies, however, He looks at your hearts” [Nawawi]

5. Introduction • Types of hearts: • 1- Sound 2- Diseased 3- Dead • Most people fall under the second category. • The diseases: • Anger, hatred, envy, love of dunya (ephemeral life), Arrogance, pride, ostentation, self-righteousness, hypocrisy...

6. A look at the human condition All human beings seek pleasure and avoid pain. Pleasure for a worldly person is through wealth, fame, good health, sensual pleasures… as for pain, it is the loss of all of the above. For a Muslims, pleasure is through worshipping Allah and avoiding all sins. It is a state of purity leading to constant happiness in poverty and wealth, in sickness and health…

7. A look at the human condition The Constisuents of the human self nafs: a)Quwwatul Ilm-The Rational Soul:Within the human being there is a power related to what man knows.b)Quwwatul Ghadhab- Irrasible Soul:This element relates to emotions the basis of which is anger. c)Quwatul Shahwa:This is the appetative soul.d)Quwwatul Adl This is the power that harmonizes the above three.-Those powers within the soul above are related to the cardinal virtues.

8. A look at the human condition 1)Wisdom/Hikma:When the rational soul is balanced the result is hikma. {However is given hikma is given much good}. Hikma is the mean between stupidity and trickery. When it is lacking, one becomes foolish. When it is in excess one becomes manipulative. 2)Courage/Shaja’a: When the irrasible soul is in control the result is shaja’a. The extremes are impetousness/irrational behavior (when it is in excess), and cowardice (when it is lacking). 3) Temperance/‘Iffa: It is the mean between Jumud/Indifference/no energy (which is unhealthy in shariah) and the extreme is fisq (one is who a slave to his appetative soul). The balance is ‘iffa. 4) Justice/Adl: Justice has no extremes, it only has an opposite which is dhulm/oppression. When everything is in balance within the soul, the result is a just man. When of the elements is out of balance, the result is oppression to oneself and others.

9. A look at the human condition The only human being that ever completely balanced these is the Prophet Muhammad [saw]. This is why the more you emulate him, the more you become a just person. He was never an extremist in anything, his fasting, his anger, etc.-If we look at his Sunnah [saw], we see many traditions that are based on balancing our nafs.

10. The detrimental triune: Anger (Ghadhab), Resentment (Ghill), and Envy (Hasad). Note: the cure for all diseases is based upon two things: knowledge and practice. Knowledge is simply knowing the harms of each disease, and the beauty of the opposites of those traits (e.g. anger and patience/forbearance). As for practice, there are practical ways to cure these diseases.

11. Anger Control - We must recognize the fact that we can not completely remove anger from our selves. Our aim instead is to control anger. - Anger is of two types: 1- praiseworthy 2- blameworthy. - Praiseworthy anger is that which is for the sake of Allah, and it won’t make us do haraam. It is anger under control.

12. Anger Control Allah subhanahu wa ta’ala said: {Be quick in the race for forgiveness from your lord, and for a garden whose width is that (of the whole) of the heavens and of earth, prepared for the righteous,Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men; for God loves those who do good} [Qur’an 3: 133 - 134] -Blameworthy anger is that which makes us do haraam and cause harm to others either verbally or physically.

13. Anger Control Prophet Muhammad (pbuh) used to get angry sometimes until his cheeks will turn red [narrated by Muslim]. However, anger never made him do or say other than that which is true and would please Allah. He never got angry for his own ego, as he was frequently insulted and called bad names, he was maltreated quite often, even when he was in power a Bedouin held him by his cloak and almost shocked him, but he didn’t get angry, and refrained the companions from beating that Bedouin. He (pbuh) got angry when there would be violations of the commands of Allah.

14. Anger Control -A man once asked the Rasul [saw] "What is the worst thing that one can incur concerning Allah".The Rasul [saw] responded "His Wrath". The man asked "How do you avoid it?" The Rasul [saw] responded "Don't be angry!".-There is another famous hadith in Bukhari’s Saheeh where a man came to the Prophet [saw] and asked him "Give me advice". The Rasul [saw] responded "Don't be angry!", he asked three times and the Rasul [saw] responded the same way. - Prophet Muhammad (pbuh) said: "The strong man is not the wrestler but one who can control his anger" [narrated by Muslim].

15. Anger Control In one battle, Imam Ali (may Allah be pleased with him) was about to kill an enemy fighter, until the latter spat in his face. Then, Imam Ali turned away from him. When he was asked about the reason why he did that, he said: “At first, I was going to kill him for the sake of Allah, then, I was afraid that I was about to kill him for my own sake.”

16. Anger Control What is it that make us angry? Pride, joking, moking, attachment to the ephemeral world dunya, trickery and treacherousness. Remember this in order to be ornamented with the quality of control of anger, then humility and forebearance are a must.

17. Anger Control When angry, keep in your mind that the consequences of anger are destructive, and that the situation is better resolved without anger. Instead of cursing and shouting, do dhikr remembrance of Allah: {Those who believe, and whose hearts find satisfaction/tranquility in the remembrance of God: for without doubt in the remembrance of God do hearts find satisfaction} [Qur’an 13: 28]

18. Anger Control The Prophet [saw] cure for anger was "If you are standing, then sit down, if you are sitting then recline. If that doesn't work take wudhu and pray". Taking wudhu (with cold water), will put out the heat of Shaytaan. Anger is from shaytaan and shaytan is made from fire.

19. Anger Control Remember to say أعوذ بالله من الشيطان الرجيم"Audhu Billahi Minal Shaytani Rrajeem” “I seek refuge with Allah from the accursed shaytan. The nature of anger is you start rising. If you feel it, sit down, and even leave the room if necessary. Look at yourself in the mirror when angry and see how bad it is.

20. Anger Control {Nor can Goodness and Evil be equal. Repel (Evil) with what is better: then will he between whom and thee was hatred become as it were thy friend and intimate!} [Qur’an 41: 34]

21. Anger Control There are three things that you need: a) ‘Ilm-knowledge. Know what good character and bad character is. b) Mujahadah-Struggle for the sake of Allah to implement it in your life. c) Sahba-Find people with good character and be in their company. -Imam Shafi was asked about his excellent character. He said "I looked at what my detractors said about me. If I found it in myself I worked hard to eliminate it".

22. Resentment - Hatred Resentment/Hatred usually result from anger. We tend to hate those who make us angry. When you’re incapable of quenching your thirst for revenge, anger turns into a disease that resides in your heart: Resentment.

23. Resentment - Hatred Resentment is a spiritual torture. You’ll always be obsessed with thoughts about the person you hate, in a way that will preoccupy you almost all the time. It would also lead to many detrimental effects:

24. Resentment - Hatred Envy: wishing for the loss of the bounties that the person you hate is enjoying Gloating over the person’s shortcomings and tribulations. A prophetic tradition says: “do not gloat over your brother’s shortcomings; for it may be that Allah will make him recover and afflict you [with his tribulation]” Imam Nawawi.

25. Resentment - Hatred 3- Abandoning that person and ignoring him/her on purpose, even if he/she would seek you out. Our Islamic teaching prohibit us from abandoning one another for more than three days (based on a prophetic tradition). 4- Spreading out the person’s secret. This is one of the signs of Nifaaq (hypocrisy), and an act of betrayal.

26. Resentment - Hatred 5- Lying, Backbiting, and arousing enmity in regards of the person you hate. 6- Mocking that person and making fun of him/her. 7- Causing physical harm to that person. 8- Depriving that person from his/her legitimate rights (debt, testimony, family bondage, etc…) WARNING: (All these acts are Haraam)

27. Resentment - Hatred One verse in the Qur’an shows the importance of the removal of resentment (ghill) from our hearts: وَالَّذِينَ جَاؤُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلّاً لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ [الحشر : 10[ {And those who came after them say: Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancor/resentment (or sense of injury) against those who have believed. Our Lord! You are indeed Full of Kindness, Most Merciful.} [59: 10]

28. Resentment - Hatred In fact, Allah subhanahu wa ta’aala will completely remove resentment from the hearts of the believers when they enter paradise: {And We shall remove from their hearts any lurking sense of injury (resentment);- beneath them will be rivers flowing;- and they shall say: "Praise be to Allah, who hath guided us to this (felicity): never could we have found guidance, had it not been for the guidance of Allah. indeed it was the truth, that the apostles of our Lord brought unto us." And they shall hear the cry: "Behold! the garden before you! Ye have been made its inheritors, for your deeds (of righteousness)."} [7: 43]

29. Resentment - Hatred The Qur’an indicates that we shall not hate people, we actually hate their bad actions. Prophet Lut (pbuh) said to his people who were sodomites: }قَالَ إِنِّي لِعَمَلِكُم مِّنَ الْقَالِينَ{[الشعراء : 168] {He said: I do detest your doings.} [26: 168] If we look into the life of the Prophet Muhammad (pbuh) we see the application of that meaning through his forgiveness for those who harmed him and oppressed him, which manifests itself in the conquest of Makkah.

30. Resentment - Hatred Practical cures: Make sincere du’aa for that person (not against him) -Show goodness to that person.-The nature of Ihsan is "The hearts are naturally inclined towards one who does good to them". {Nor can Goodness and Evil be equal. Repel (Evil) with what is better: then will he between whom and thee was hatred become as it were thy friend and intimate!} Qur’an [41: 34]

31. Resentment - Hatred The point is to do your part and the outcome is not in your hands. All you have to do is be righteous on your end, and if the other person doesn't respond that's up to them. Remember that according to the hadeeth, on Monday and Thursdays Allah forgives people and the angels say that these two people don't get along so Allah says "leave them till they rectify themselves". Our sins aren't forgiven if we have ghill for another person.

32. Resentment - Hatred Examples from the Qur’an: {O ye who believe stand out firmly for God, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. be just: that is next to piety: and fear God. for God is well acquainted with all that ye do.} [5: 8]

33. Resentment - Hatred {Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want, and those who have left their homes in God's cause: let them forgive and overlook, do you not wish that God should forgive you? For God is Oft Forgiving, Most Merciful.} [24: 22]

34. Resentment - Hatred This verse was revealed when Abu Bakr (may Allah be pleased with him) stopped the provision for his poor relative because he was among the people of Ifk (accusing the mother of believers Ayesha of adultery). It clearly ordered Abu Bakr to resume the provision for him. [Imaam Suyuti, Tafseer Al Jalalayn, Asbabb an-Nuzuul]

35. Hassad - Envy Hassad - Envy - is a serious and dangerous disease that is detrimental to human beings. Allah  taught us to seek refuge with him from its evil: } وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ}[الفلق : 5] {And from the mischief (evil) of the envious one as he practices envy.} [113: 5]

36. Hassad - Envy There is an accepted type of envy called ghibtah. The difference between the two is that hassad is wishing for the bounties that others have and wishing they would lose it. Ghibtah is wishing for the bounties without wishing for the loss for others.

37. Hassad - Envy The dangers of envy: Prophet Muhammad (pbuh) said: “Do not envy one another, do not hate one another, do not turn your backs to one another, and be servants of Allah and brothers” [Bukhari and Muslim] “Hassad eats good deeds like fire eats dry wood.”

38. Hassad - Envy Communism is another example of pure Hassad. Karl Marx's writing is filled with resentment. "getting what belongs to us from the rich people". From a shariah perspective both the rich and poor have an obligation, the rich not to undermine or belittle the poor, and the poor not to envy or want to overthrow the rich.

39. Hassad - Envy The roots of envy are: Resentment and enmity (we dealt with it), Greed and desire, Dissatisfaction, Love of leadership, Arrogance, Malice.

40. Hassad - Envy We can cure ourselves from envy if we deal with each one of its roots that we just mentioned. As we know, the treatment for any of the diseases requires both knowledge and action. We must first understand some facts about this world in order to end the causes of hassad.

41. The Truth about Dunya Allah showed us in many verses the truth about this world: {كُلُّ مَنْ عَلَيْهَا فَانٍ}[الرحمن : 26] {All that is on earth will perish.} [55: 26] {بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا * والْآخِرَةُ خَيْرٌ وَأَبْقَى}[الأعلى : 16] {(behold), you prefer the life of this world; But the Hereafter is better and more enduring.} [87: 17]

42. The Truth about Dunya {وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا وَأَحْسِن كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ}[القصص : 77] {But seek, with the (wealth) which God has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as God has been good to thee, and seek not (occasions for) mischief in the land: For God loves not those who do mischief.} [28: 77]

43. The Truth about Dunya {كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ}[الأنبياء : 35] {Every soul shall have a taste of death: and we test you by evil and by good by way of trial. to us must be return.} [21: 35]

44. The Truth about Dunya {وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ}[البقرة : 155] {Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere,} [2: 155]

45. The Truth about Dunya {مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاء لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلاهَا مَذْمُوماً مَّدْحُوراً (18) وَمَنْ أَرَادَ الآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُم مَّشْكُوراً (19) كُلاًّ نُّمِدُّ هَـؤُلاء وَهَـؤُلاء مِنْ عَطَاء رَبِّكَ وَمَا كَانَ عَطَاء رَبِّكَ مَحْظُوراً (20) انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلاً (21(} [الإسراء]

46. The Truth about Dunya 18. If any do wish for the transitory things (of this life), We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected. 19. Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,- they are the ones whose striving is acceptable (to Allah.. 20. Of the bounties of thy Lord We bestow freely on all- These as well as those: The bounties of thy Lord are not closed (to anyone). 21. See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence. [Qur’an 17]

47. The Truth about Dunya {مَن كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِن نَّصِيبٍ}[الشورى : 20] {To any that desires the tilth of the Hereafter, we give increase in his tilth; and to any that desires the tilth of this world, We grant somewhat thereof, but he has no share or lot in the Hereafter.} [42: 20]

48. The Truth about Dunya {اللّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقَدِرُ وَفَرِحُواْ بِالْحَيَاةِ الدُّنْيَا وَمَا الْحَيَاةُ الدُّنْيَا فِي الآخِرَةِ إِلاَّ مَتَاعٌ} [الرعد : 26] {God does enlarge, or grant by (strict) measure, the sustenance (which he giveth) to whom so he pleaseth. (the worldly) rejoice in the life of this world: but the life of this world is but little comfort in the hereafter.} [13: 26]

49. The Truth about Dunya {أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً وَرَحْمَتُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ}[الزخرف : 32] {Is it they who would portion out the Mercy of thy Lord? It is We Who portion out between them their livelihood in the life of this world: and We raise some of them above others in ranks, so that some may command work from others. But the Mercy of thy Lord is better than the (wealth) which they amass.} [43: 32]

50. The Truth about Dunya The one who fully understands those verses shall not have any reason for greed, desire, dissatisfaction, and love of leadership/superiority. This life is a transient test, and the bounties therein do not last. It is Allah who provides and restricts His provision from his servants based on His wisdom.