Transformation of the Heart


In the third article in the series of the ‘Evil Web,’ we discussed different states of the heart, and threw some light on its transformation from one to another state (or states) keeping in view three states of the heart (healthy, sick, and dead heart); four states (healthy, sick, inverted and dead heart); six states (healthy, deviated, sick, hard, rock, and locked heart); and seven states (healthy, broken, fearful, angry, hopeless, hard, and the numb heart). In this article we intend to discuss the mechanism of heart transformation based on three states of the heart, but with some modifications and innovations.  

The Qur’an has classified people of the world into three categories: believers, non-believers (atheists) or disbelievers and hypocrites. In the previous article we discussed the condition of the heart of disbelievers and hypocrites, here our emphasis will be on the hearts of believers.  The hearts of disbelievers are dead, locked, sealed, hard or black; and the hearts of hypocrites are seriously sick or diseased and inverted. For the description of believers we will divide them into three categories based on Hadith Qudsi (Muslim, Mumin and Muhsin or Islam, Iman and Ihsan).  

Transformation of the spiritual heart mainly depends on the way of life of each believer. Almost every baby is born with a healthy spiritual heart, but In the subsequent stages, the health of the heart of each person will mainly depend on the role of parents, teachers, neighbours, friends and other concerned. The spiritual heart from healthy may become further healthier, polished, softer or on the other hand may deteriorate –  become sick or diseased, partially rusted or black or hard or completely die – become black, rusted, or sealed completely during the subsequent developmental stages of life in this world. 


Omer bin al-Khattab reported: “Once we were in the company of the Messenger of Allah suddenly there appeared a person dressed extremely in white clothes and having jet black hairs. No fatigue of journey did appear on him and nobody among us could recognise him. He sat down near the Holy Prophet. Then he (stranger) joined his knees and placed both of his palms over his two thighs and said, ‘O Muhammad, inform me about Islam.’ The Holy Prophet replied, ‘Islam is – that you attest that there is no deity but Allah and that Muhammad is the Messenger of Allah, that you establish prayer, pay zakah, keep fast of Ramadan, and perform pilgrimage of the House provided you have means of making journey to it.’ He (enquirer) replied, ‘You have spoken the truth.’ We were astonished to see that he asked the Prophet and corroborated him. He enquired, ‘Inform me about faith (Iman).’ He (the Holy Prophet) replied, ‘It is that you believe in Allah and His angels and His Books and His Prophets and the Last Day and that you believe in predestination – in its good and in its evil.’ He (the enquirer) said, ‘You have spoken the truth.’ He inquired, ‘Inform me about Ihsan.’ He replied, ‘It is that you serve Allah as if you see Him and if you do not see Him, He certainly sees you.’ …..Then he departed. The Messenger of Allah kept silent for some time and then addressed me, ‘O Omer do you know about the enquirer?’ ‘Allah and His Apostle know better’ I replied. The Holy Prophet said, ‘Certainly, he is Gabriel; he came to teach you your religion’” (1).

When the term Muslim is used alone it covers all the titles starting from Messengers to nominal Muslims, but when the word Muslim is used along with Mumin or Muhsin, then Muslim means a common Muslim and all other titles are superior to it. Based on the above hadith Qudsi there are two stages above a common Muslim: Mumin and Muhsin.    

Islam is wider than Iman. The former signifies complete resignation or submission and the latter uttering by tongue and attestation by heart the article of faith. Islam is based on five things of which Iman is one; Islam is a general term, while Iman is special; Islam connotes faith as well as action; Iman is a thing of the heart, while Islam is a thing uttered by tongue.

The word Mumin is repeatedly used in the Holy Qur’an. Here only one passage of the Qur’an is given, in which the characteristics of a mumin are mentioned:

Most certainly those Believers (muminoons) have attained true success, who perform their Salat with humility: who refrain from vain things: who spend their ZakaH dues in appropriate ways: who guard their private parts scrupulously, except with regard to their wives and those women who are legally in their possession, for in that case they shall not be blameworthy, but those, who go beyond this (in lust for sexual desire), shall be transgressors: who are true to their trusts and their promises: and who strictly guard their prayers. These are the inheritors who will inherit Paradise and dwell therein for ever (2).

 “The Arabic word falah (true success through welfare, and social service) used in the above verse of the Qur’an signifies the attainment of all desires as well as protection from all misfortunes. Total falah cannot be achieved in this world, which is a place of pain and suffering, where nothing is everlasting and everything must ultimately perish.  Falah will be available in the Hereafter, in Paradise. It is there that people will achieve all their wishes. In that world there will be no sorrow, no distress for the Mumineen” (3).

 The literal meaning of ‘khushu’ (humility) is calmness, but in connection with prayer it means to attain and maintain such deep concentration in the heart as does not allow any thought to enter the it except remembrance of Allah Almighty, and avoid unnecessary movement of body organs or body parts. It is essential to observe khushu, both of heart and body, in the Salat. There is a difference of opinion among religious scholars with regard to the status of ‘khushu’ in prayers. Some religious scholars are of the view that it is obligatory during the prayer and prayer is not accepted without it. Other scholars consider khshu as the essence of prayer, and in its absence, prayer is accepted but its objectives are not achieved. Other scholars consider it very important for prayer, but they are of the opinion that prayers are accepted even without khushu. It may not be obligatory in prayers, but surely it increases significantly the efficacy and reward of the prayers.  

Strictly guarding the prayers means to perform prayers at the prescribed times, keeping in view all other conditions such as clean body, clean clothes, clean site or place, and with sincere intention and clean heart. Moreover, one should know the concept and meaning of what one recites in prayer.

 One must try to infuse the afore-mentioned qualities and traits in oneself in order to become beloved of Allah Almighty and His Messenger to achieve true success in this world and in the Hereafter.

The Arabic word Muhsin comes from Ihsan which signifies, “doing a thing beautifully – that is, in the manner that is proper to it.” Besides the lexical meaning, Ihsan has a technical meaning as mentioned in a Hadith, “Offer your prayers as if you can see Allah” (4).

A Mumin is one from whom people’s lives and wealth are safe; he provides food to the needy, and utters gracious words for others.; remains true to his trusts and promises; performs Salat (prayer) with humility; refrains from vain things; pays and spends Zakah in appropriate ways and guards one’s private parts scrupulously. 

Abu Hurairah reported that the Messenger of Allah said, “The Muslim is the one from whose tongue and hand the people are safe, and the Mumin is the one from whom the people’s lives and wealth are safe” (5).

Ihsan means high action, goodness, and sincerity; doing something in good manner; the highest level of deeds and worship with perfection. It means to be patient in performing duties to Allah, totally for Allah’s sake, and in accordance with the Sunnah of Prophet Muhammad  (pbuh)in a perfect manner (6). 

In Islam, Ihsan is to obtain perfection and excellence in worship and other actions. Ihsan is a more inclusive concept than Iman. Muhsin is more distinguished than Mumin and the Mumin is more distinguished than the Muslim. In fact Ihsan constitutes the highest form of worship. 

Every Muhsin is a Mumin; but every Mumin is not a Muhsin. The level of Allah’s love is higher for a Muhsin than that of a Mumin. The love of Allah the Exalted for Muhsineen is evident from the following verses of the Holy Qur’an:

Do all things gracefully, for Allah loves those who do all things with excellence (Muhsineen) (7).

Allah likes (loves) only those people who do good deeds (Muhsineen) (8).

Allah likes those people who show generosity in their dealings (Muhsineen) (9).

Those, who have believed and have done good deeds, shall not be called to account for whatever they might have eaten in the past, provided that they abstain from those things that have been made unlawful, and remain steadfast in their Faith, and do good works: then restrain themselves from whatever they are forbidden and believe in the Divine Law: then fear Allah and adopt the righteous attitude, for Allah likes (loves) those who do righteous deeds (Muhsineen) (10)

Surely, the mercy of Allah is near to the righteous people (Muhsineen) (11).


Generally, believers can be divided into a number of categories in the descending order from Messengers to nominal believers.  Messengers of Allah (about 313) are at the highest level in His sight; followed by Prophets (about 124,000); Companions or Disciples of Prophets; Tabieen, and Taba Tabieen. Every Messenger may be called a Prophet, but every Prophet is not a Messenger. The Prophet Muhammad is at the highest level in hierarchy of human beings on the Planet earth, because he is Al-Amin (Trustworthy), Sayyid Walads Adam (the Leader of the sons of Adam), Rahmat-al-Aalameen (Mercy for worlds or universe), Khatimun-Nabiyyin (the Seal of the Prophets), Imam-ul-Ambiyyia (the Leader of the Prophets), Sahib Al-Maqam Al-Mahmud (the Owner of the Station of Praise and Glory), As-Siraj al-Munir (the Shining Lamp), Ar-Raheequl-Makhtum (the Sealed Nectar), An-Nadhir Al-Bashir (the Bringer of Warning and Glad Tidings), the greatest military commander, most successful ruler and administrator, the greatest benefactor, most charismatic magnetic personality, transforming teacher and inspiring speaker, the greatest revolutionist, an ideal judge, and the leading legislator, etc. 

The institution of prophethood was completed by Allah on the Prophet Muhammad, therefore after him there will be no Prophet and the Qur’an is the last Revealed Book, therefore at present on the planet earth there are no companions, no tabieen,  and no taba tabieen. However, there are certain titles and terms which are used in the Qur’an and the traditions of the Prophet Muhammad (pbuh) through which we can get some idea about their level of piety or the status of the heart by analysing the utterances, acts or deeds and overall behaviour or by observing certain symptoms.  But real knowledge about the hearts of people is only with Allah (swt) and it will be manifested on the Day of Judgment. 

We intend to briefly describe certain terms or titles under existing conditions. We have already described the terms Mumineen, Muhsineen. Other terms include,  Siddiq, Muttaqi, Tawwab, Saabir, Mutawwakul, Shaheed, and Salih. The believers who possess any of these titles or qualities may be considered as superior to a common Muslim therefore they be included among the Mumineen or Saliheen. These are the titles of believers which are of great significance, and all these are superior to common Muslims and they are with healthy spiritual hearts. may belong Mumineen or Muhsineen, but it is notIt is therefore imperative to briefly describe some characteristics these titles or terms. 

3.1.  Siddiq

“Siddiq is the person who acquires spiritual perfection, and thus attains the highest rank among the followers of Prophet Muhammad. In common parlance, they are known as the men of Allah, or saints’ (12).

Siddiq is the superlative from ‘Sidq.’  However, one should clearly understand that Sidq is not merely a statement, itself, but its sayer also upholds it as the truth, sincerely. For example, if a person says that Muhammad is Allah’s Messenger, this is by itself precisely according to the truth, for the Holy Prophet is truly Allah’s Messenger; but a person is true in this statement only if he also believes and upholds him as Allah’s Messenger. Therefore, a thing would be Sidq if what was said was in conformity with the truth as well as with the sayer’s own conscience. Sidq in essence implies that one’s deed should fully conform to one’s word. Likewise, Sidq also contains the sense of faithfulness, sincerity, truthfulness, honesty and practical righteousness.  Siddiq is he who does full justice to friendship in the time of need, and who never proves to be faithless to anybody in any way. Siddiq is one who is upright and just; who is always actuated by truth and righteousness; who is fair and equitable in all his dealings; who always sides with truth and justice from the core of his heart; who opposes tooth and nail, all that is unfair, without showing the least weakness; who is so pure and so unselfish that both friends and foes expect nothing but impartiality from him. Siddiq would inevitably imply a righteous person who is free from every impurity, who has never swerved from the truth and piety, who could never be expected to say anything against his conscience, who believed in whatever he believed with full sincerity and remained faithful to it under all circumstances, and who has practically proved that he is a true believer in the full sense of the word (13). 

The Arabic word Siddiq means ‘truthful.’ It is also an honorific title which was given to Abu Bakr, the first Caliph of Islam by the Holy Prophet himself after the miraculous night journey from Makkah to the Mosque of Jerusalem, and the Ascent through the spheres of Heavens.

When the Holy Prophet told polytheists of Makkah about his ‘Night Journey,’ they out rightly rejected it and planned a dirty propaganda against him and his followers. They tried to mislead Muslims on this issue. They asked many questions about the Mosque at Jerusalem, and a caravan. The Holy Prophet replied to all their questions in detail, but despite it they continued their dirty propaganda. They were able to mislead some Muslims in this connection. On hearing this wonderful news Abu Bakr said to people, “If Muhammad has really said so, it must be true. Is it any wonder! Daily I hear that heavenly messages come to him and I testify to it.”

Then Abu Bakr went to Kaaba where people were arguing with the Holy Prophet relating to the Night Journey. Abu Bakr in the presence of a large number of polytheists said, “Yes, I testify to this, O Prophet of Allah.” On account of this testification, the Holy Prophet bestowed him with the title ‘Siddiq.’ So Siddiq is a very honourable and prestigious title.

3.2. Muttaqi

In connection with the heart Taqwa (righteousness) is to protect it from a sin which one did not commit earlier. When a believer takes a firm resolve to refrain from sins and disobedience of Allah and His Prophet one is known as a righteous person and the resolve one takes is called righteousness, which means to be obedient to Allah (swt). Righteousness is an attempt to protect the heart from sins. 

Obedience means to obey Allah as He should be obeyed; He should be so as not to be disobeyed; should be remembered, so as not to be forgotten and should be thanked so as not to be un-thanked (14).

Taqwa includes knowledge, spiritual treasure, brilliant success and reward of Paradise. Allah has combined in it all the advantages and virtues of the world, Din e-Islam, and the Hereafter. Righteousness is the only criterion in the sight of Allah for honour and superiority.  Righteousness is the essence of all divine injunctions, exhortations, and recommendations and objective of all worship, devotion and spiritual strivings and is the guarantee for the acceptance of all deeds and worship. 

Mutaqi remains safe and secure from the evils and mischiefs of Satan and other evil forces, because he has Allah’s help and support. He will be safe from the calamities and the hardships of the Hereafter as he has been promised pure and lawful sustenance in this world and forgiveness of his sins in the hereafter. There are glad tidings in the Qur’an of superiority in the world and salvation in the Hereafter or protection from Hell for the Muttiqi. Surely Allah accepts all his good deeds.  

And obey Allah and the Messenger that you may obtain mercy. Hasten to follow the path that leads to forgiveness from your Lord and to the Garden, which is as vast as the heavens and the earth and has been prepared for those pious people (Muttaqeen) who spend their wealth freely in the way of Allah alike in prosperity and in adversity; who control their rage and forgive other people, – Allah loved such good people (Muhsineen) very much, – who, if ever they commit a base deed or wrong their own soul by the commission of a sin, remember Allah instantly and ask for forgiveness from Him for their shortcomings – for who, but Allah, can forgive sins? – Who does not knowingly persist in the wrongs they did. These will be rewarded with forgiveness from Allah and with Gardens beneath which canals flow and they will reside therein for ever: and how excellent is the reward of those who do good deeds (15).

Allah has mentioned in verse 3:133 about the vastness of Paradise – whose width is that (of the whole of heaven and the earth. It is prepared and decorated for the righteous. 

EN 452 We are told that the width of Paradise is that of the heavens and the earth – all the creatures we can imagine. In other words, our spiritual felicity covers not merely this or that part of our being, but also life and all existence (). (Abdullah Yusuf Ali). 

Allah loves the pious people (Muttaqeen) (16).

Allah loves the righteous people (Muttaqeen) (17).

Qur’an is guidance to God-fearing people (Mutaqeen), who believe in the unseen, establish obligatory prayers, and expend (in Our way) out of what We have bestowed on them; who believe in the Book We have sent down to you and in the Books sent down before you, and firmly believe in the Hereafter (18).

Taqwa, and the verb and noun connected with the root, signify:  the fear of Allah Almighty is the beginning of Wisdom; restraint, or guarding one’s tongue, hand, and heart from evil; hence righteousness is piety, and good conduct. 

All bounties proceed from Allah. They may be physical gifts (food, clothing, houses, gardens, wealth, etc., or tangible gifts (influence, power, birth and the opportunities flowing from it, health, talents, etc., or spiritual gifts (insight into good and evil, understanding of men, the capacity for love, etc. We are to use all in humility and moderation. But we are also to give out of every one of them something that contributes to the well-being of others. We are to be neither ascetics nor luxurious sybarites, neither selfish miser nor thoughtless prodigals. 

Righteousness comes from a secure faith, from sincere devotion to Allah, and from unselfish service to man. 

Prosperity must be taken as referring to all the kinds of bounties. The right use of one kind leads to an increase in that and other kinds, and that is prosperity   (19).

Nay, Allah loves only such pious people who fulfil their Covenant and abstain from evil (Muttaqeen) (20).

And obey Allah and the Messenger that you may obtain mercy. Hasten to follow the path that leads to forgiveness from your Lord and to the Garden, which is as vast as the heavens and the earth and has been prepared for those pious people (Muttaqeen) who spend their wealth freely in the way of Allah alike in prosperity and in adversity; who control their rage and forgive other people, – Allah loved such good people (Muhsineen) very much, – who, if ever they commit a base deed or wrong their own soul by the commission of a sin, remember Allah instantly and ask for forgiveness from Him for their shortcomings – for who, but Allah, can forgive sins? – Who do not knowingly persist in the wrongs they did. These will be rewarded with forgiveness from Allah and with Gardens beneath which canals flow and they will reside therein for ever: and how excellent is the reward of those who do good deeds. (21).

 Allah loves the pious people (Muttaqeen) (22).

 Allah loves the righteous people (Muttaqeen) (23).

 “The Arabic word Muttaqi is derived from ‘Taqwa’ which literally means to fear, to refrain from, and in Islamic terminology it signifies fearing from Allah Almighty and refraining from transgression of His Commandments (24).

Muttaqi is the one who fears Allah the Exalted, discriminates between good and evil, practise virtue, believes in the unseen, establishes prayer, expends in the Way of Allah, believes in the Holy Qur’an and other Divine Books, firmly believes in the Hereafter, fulfils his commitments, abstains from evils, controls his anger and forgives other people. Allah Almighty loves such people.

3.3. Tawwab

If one does a sinful thing or wrongs himself in any way and afterwards implores Allah’s forgiveness, he will find Allah Forgiving and Compassionate. But if one earns some evil (and does not repent), his earning of his will bring due punishment on him, for Allah is All-Knowing, All-Wise. But he who commits an error or a sin, and then lays the blame for it on an innocent person, surely burdens himself with the guilt of calumny and a heinous sin (25).

And turn to Allah in repentance, it is expected that you will attain true success (26).

They (Angels) affirm faith in Him, and ask forgiveness for the believers. They say, “Our Lord, You embrace everything in Your mercy and knowledge, so forgive and save from the torment of Hell those who have repented and followed Your Way. Admit them, Our Lord, to the eternal Gardens which You have promised them, and (admit therein also) of their parents and children who are righteous (27). (40:7-8).

O you, who have believed, turn to Allah in sincere repentance. (It may well be that) Allah will remove your evils from you and admit you into Gardens underneath which rivers will be flowing (28). 

Ibn Abi Hatim was related to the authority of Zirr bin Hubaish. He says, “When I asked Ubayy bin Kaab the meaning of taubat un-nasuh, he said that he had asked the Holy Prophet the same question, and he replied: ‘It implies that when you happen to commit an error, you should feel penitent for it, then you should implore Allah for forgiveness remorsefully, and then should refrain from committing the same error again.” This same meaning has been reported from Omar, Adullah bin Mas’ud, and Abdullah bin Abbas.

Omar defined taubat un-nasuh: “After offering repentance one should not even think of committing the sin, not to speak of repeating it” (29).

According to Ali, true repentance should be accompanied by six things: “You should feel penitent for the wrong you have done; you should carry out the duties that you have ignored; restore the rights that you have usurped; ask forgiveness of him whom you have wronged; make a resolve not to repeat the sin again; and consume yourself in obedience to Allah as you have so far been consuming it in wrongdoing, and cause it to taste the bitterness of obedience as you have so far been causing it to enjoy the sweet taste of disobedience and sin” (30).

Jun-Nun said, “There are such servants of Allah who drink water from the cups of purity, and remain patient for long in sorrows and difficulties. Then their minds become eager to sojourn in heavens, their thoughts enter into the mysteries of the spiritual world, they take shelter in the canopy of repentance and read then the records of sins. As a result fear enters their hearts and reaches the utmost limit of renunciation embarking in the steps of Allah’s fear. They regard the bitterness of renunciation of the world as sweet and the roughness of bed as smooth. Even their glands of salvation and the staff of security grow strong and their souls rise upwards and enter the garden of fortune. They make enjoyments in the sea of life and sing in the well of despondency. They cross the bridge of passion and descend into the field of education, drink water in the tanks of wisdom, embark on the boat of peace and sail in the sea of security with the wind of salvation” (31).

3.4. Sabir

O Believers seek help from fortitude (Sabr) and Salah for Allah is with those who show fortitude (patience) (32).

We will surely put you to trial by involving you in fear and hunger and by causing loss of property, life and earnings, and give good tidings to those who remain steadfast in these trials: when a misfortune comes to them, they say, “We are Allah’s and we shall certainly return to Him. Their Lord will bestow great blessings and mercy upon them; such are the people who are rightly guided (33).

Allah likes (love) the people who show fortitude (34).

O Believers seek help from fortitude (Sabr) and Salah for Allah is with those who show fortitude (patience) (35).

We will surely put you to trial by involving you in fear and hunger and by causing loss of property, life and earnings, and give good tidings to those who remain steadfast in these trials: when a misfortune comes to them, they say, “We are Allah’s and we shall certainly return to Him. Their Lord will bestow great blessings and mercy upon them; such are the people who are rightly guided (36).

Allah likes (love) the people who show fortitude (37).

In a hadith Qudsi Allah says, “When I examine a servant with a trial and he keeps patience at that and does not complain of Me to his visitors, I give him better flesh in lieu of his former flesh and better blood in lieu of his former blood. When I cure him, I cure him after forgiving his sins” (38).

Omar wrote to Abu Musa Ashari: “Take patience. Know that patience is of two types. It is good to have patience in times of disaster, but, better than this is to protect oneself from unlawful things. Know that patience is the gist of faith. The reason is that Allah’s fear is the greatest religious act and that is gained by patience.”

Ali said, “Patience to faith is just as head is to body. He who has got no head has got no body. Similarly he who has got no patience has got no faith.”

Abu Darda said, “To remain patient at commands and to remain satisfied with fate is the best rank of faith.”

Imam Gazzali has discussed in detail different aspects of patience in the volume 4 of his book ‘Ihya Ulum-id-Din.’ Some salient points are mentioned here. Allah loves those who adopt patience, and will give reward to those who show patience in distress and calamities. Faith is patience and forbearance. Patience is the jewel among the jewels of the Paradise.

Patience is of different types. The first type is to have patience over physical pains, such as patience in the difficult tasks of divine services and in the sudden accidents and dangers such as severe beating and serious diseases. The second type is to have patience at the inclination of the devil and greed of passion. To have patience at the greed of the belly and sexual passion is self-control. Bravery is patience in battles; forbearance is patience by appeasement of anger; expansion of breast is patience at turns of fortunes; renunciation is patience from happiness and pleasures; and satisfaction is patience at present possessions.

Most conducts of faith lie in patience. To control the evil inclinations of nature requires the constant exercise of patience.There is abundant good in keeping patience in fighting with one’s baser self.

A patient man stands on three stages. In the first stage, he gives up following his baser self. In the second stage, he remains satisfied with his fate and this is the rank of one who renounces the world. In the third stage, he likes what his Master does about him and this is the rank of the truthful and the stage of love. To keep patience from unlawful things is compulsory and to keep patience from the abominable things is optional.

“To keep satisfied with the decree of Allah Almighty is patience” (Saint Fazil)

“To keep patience in pleasures and happiness is more difficult than to keep patience in disasters” (Sahal Tastari).

“Patience to faith is just as head is to body. He who has got no head has got no body. Similarly he who has got no patience has got no faith” (Ali). 

“To remain patient at commands and to remain satisfied with fate is the best rank of faith.” (Abu Darda). 

“To keep satisfied with the decree of Allah Almighty is patience.” (Fazil). 

Patience is of paramount importance in the life of a believer. It is helpful in raising the status of a believer in the sight of Allah Almighty. One who observes patience under all circumstances Allah loves him.

3.5. Muttawakil  

Allah loves those who trust in Him in whatever they do (39).

When the people said to them, “Big armies have gathered against you: so fear them,” became more firm in their Faith, and answered, “Allah is all sufficient for us, for He is the best Protector (Wakeel)” (40).

Allah is witness (Wakeel) to what we have agreed upon (41).

“Allah Almighty is the best Disposer of affairs (3:73). He is Ever All-Sufficient as a Disposer of affairs (4:81). It means He is sufficient as Protector, Supporter and Helper for those who rely on Him and return to Him. Sufficient is Allah as a Wakeel (33:3). It means sufficient is He as a Trustee for the one who puts his trust in Him and turns to Him” (42).  

“The meaning of Tawakkal (reliance) is to entrust an affair to another and to believe in him fully in that respect. He who is entrusted upon is called wakeel (pleader) and he who entrusts it is called Moakkil (client). So, sure faith in wakeel is called reliance. A wakeel should have four qualities in connection with litigation: thorough knowledge, ability, power of speech, and sympathy and kindness for the client.” (43).

 Mutawakkil is one who trusts in and relies on his Lord. Allah loves His servants who turn to Him and rely on Him, provided they do some effort and exhaust the means available to them in this regard. 

Narrated ibn Abbas, “Allah (Alone) is sufficient for us, and He is the Best Disposer of affairs,” was said by Prophet Abraham when he was thrown into the fire; and it was said by Muhammad when they (i.e. the hypocrites) said, Verily, the people (pagans) have gathered against you (a great army) therefore, fear them.” But it (only) increased them in faith and they said, “God (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)” (44).

Abu Ali said, “There are three stages of reliance, first stage is reliance on Allah; second stage is self-surrender to Allah; and the third stage is to entrust all affairs on Allah.”

God-reliance does not become perfect till one fully believes in three things: There is no doer except Allah, there is no giver of provisions except Allah and it is better for one what Allah destined for him regarding his property, solvency, birth and death.

Abu Hamzah Khorasani sang a poem after a furious beast helped him to come out from a well:

“I find Thy kindness expressed in all my actions.

Thou hast shown me kindness in matters, open and secret.

Thou gave me news of a secret thing to get Thy love.

Being fearful of Thee and trembling, I took to solitude.

That fear brought me near Thee, endeared me to Thee.

Thou hast kept me alive engrossed in Thy love.”

It is necessary for us always to rely on Allah the Exalted alone, and consider Him the Supremely Sole Wakeel in all matters and under all circumstances. This is only the way to get True Success in this world and in the Hereafter, and to establish peace and love in the world.

3.6. Shaheed

“The literal meaning of shaheed is ‘a witness.’ Shaheed is the one who bears witness to the truth of his Faith by following it in all the aspects of one’s life. A martyr is a Shaheed because he willingly suffers death by fighting in the cause of Allah – thus he bears witness to the truth of Allah with the supreme sacrifice of one’s life. . By sacrificing his life for the cause he believes to be true, he gives a practical demonstration of the sincerity of his Faith. Those righteous people who are so trustworthy that their mere evidence for anything to be true is sufficient proof of their genuineness are also shaheed” (45).

A. K. Brohi, an eminent religious scholar, is of the view that the word ‘martyr’ for shaheed is a crude translation of an untranslatable word we have in our religious vocabulary. The word ‘Shaheed’ literally means one who bears witness and a man who, in the face of all odds, is prepared even to court disaster and to sign away his own death warrant, in order that Law of Allah may prevail, is called a Shasheed, because he bears witness to the existence of  the eternal law, the validity of which he testifies by his supreme act to sacrifice, in that he shows that his earthly life is a matter of no consequence to him when it comes to offering evidence about the perpetual and everlasting existence of Allah’s law which he has been commanded to obey (46). 

Shaheed is a person who sacrifices even one’s life for the sake of his faith or the one who bears witness to the truth; he is the one who observes things critically or bears witness to the truth of his Faith by following it in all the aspects of one’s life. A martyr is a Shaheed because he willingly suffers death by fighting in the cause of Allah. 

Allah loves those who trust in Him in whatever they do (47).

Allah is witness (Wakeel) to what we have agreed upon (48).

When the people said to them, “Big armies have gathered against you: so fear them,” became more firm in their Faith, and answered, “Allah is all sufficient for us, for He is the best Protector (Wakeel)” (49).

“Allah Almighty is the best Disposer of affairs (3:73). He is Ever All-Sufficient as a Disposer of affairs (4:81). It means He is sufficient as Protector, Supporter and Helper for those who rely on Him and return to Him. Sufficient is Allah as a Wakeel (33:3). It means sufficient is He as a Trustee for the one who puts his trust in Him and turns to Him” (50).

And is one who was dead and We gave him life and made for him light by which to walk among the people like one who is in darkness, never to emerge therefrom? Thus it has been made pleasing to the disbelievers that which they were doing. And thus We have placed within every city the greatest of its criminals to conspire therein. But they conspire not except against themselves, and they perceive (it) not (51).

That is, “How can you expect a man, who has got a real understanding of life and recognises clearly, by the light of knowledge, the Straight Way from among the countless crooked ways, would live a life like those who lack understanding and blunder blindly into the darkness of ignorance and folly”? It is the Law of Allah that He makes their deeds seem fair to those who refuse to be guided by the Light which is offered to them and who prefer to tread on the crooked paths even though they are invited to the Right Way. Then they begin to love darkness and like groping their way through it like the blind people and to be knocked about throughout their lives. Accordingly, every vice appears to them worth enjoying and every piece of folly to be a gem of wisdom. After the failure of such an experiment that produces mischief, they get ready for another in the hope that the first failure was due to some accidental mistake that will be avoided in future experiments (52).

According to commentators of the Qur’an, the one who was dead refers to having a dead heart, which Allah revived with the light of guidance that one may walk straight and honourably among human beings Also the Prophet Muhammad said, “The difference between the one who remembers Allah and one who does not is like the difference between the living and dead.” In short, the believer is someone whose heart is alive, while the heart of the disbeliever is spiritually dead. 

Wrongdoing irritates the heart and sins disturb it. Bad deed is itself a punishment, because when a person commits a sin, one does against oneself first – one enters a state of spiritual agitation and often tries to suppress it or cover it so that other people cannot see it. In short, people try to cut themse;ves off from their hearts and natural feelings. With the remembrance of Allah the heart becomes calm (13:28) and it becomes resistant against diseases, and idleness induces susceptibility in heart against diseases. 

One of the major drawbacks of being severed from the heart is that the more one is severed, the sicker the heart becomes. Heart needs nourishment, but heedlessness starves the heart and due to this one enters into a state of unawareness towards the religion of Islam then ultimately death of the spiritual heart occurs. Before  the heart dies, it shows symptoms of affliction. 

It is important to mention here after the prophethood of Muhammad, there will be no other Prophet on the planet earth, and no person will have the opportunity to become Prophet till the end of this world, therefore there will be no chance to become Sahabi, Tabiee, and Tabi al-tabiee, but with efforts and with the mercy of Allah one can become Mumin, Muhsin, Siddique, Shaeed, Salih, Muttaqi, Tawwab, Sabr, and Mutwwakal, etc.

An ordinary Muslim may rise up or go down depending upon one’s faith and deeds. With the strength of faith and good deeds one may rise to the statues of Mumin, and with further increase in faith and increase in the quality and quantity of good deeds one may attain the status of Muhsin, which is the highest status which one can attain in one’s spiritual journey. It is therefore imperative that an ordinary Muslim should try to move forward in one’s spiritual journey, and should avoid going downward to save oneself from becoming Fasiq, Fajir, and Zindiq, etc. Those who move in a positive direction achieve true success and enter Paradise, while those who move on the negative side utterly fail in this world and their final abode will be Hell in the Hereafter. Generally, the word Muslim is used for all the Prophets and their followers, but when this word is used along with Mumin, and Muhsin then it is used for ordinary Muslims only. Before proceeding further it is imperative to briefly describe the afore-mentioned terms:

3.7. Salih

“The Salih (the righteous) is the one who follows the Shariah completely, not only in the matter of obligations, but also with regard to commendable actions. In fact, salih is the pious, or the virtuous or the good person” (53).

The root word of Salih is salaha. He is the one whose heart is sound and healthy. It is the barest requirement of spiritual health that one should relish devotional practices. For such a relish one should first be cleared of all impure elements in one’s spiritual being, such as insincerity, greed, jealousy, show and ostentation, pride and arrogance, etc. One must be, so to speak, a living embodiment of piety and moral caution – the minimum qualification for a godly man (54).

Salih is one who is upright in his beliefs, intentions, words, deeds and actions and adopts the right attitude in every aspect of life; one is a person who is steadfast in the path of goodness and who keeps himself and others away from evil. Allah loves the Saliheen and they love Him. 

3.8. Nominal Marginal Believers

Marginal believers include Faasiq, Faajr and Zindiq. Faasiq means the transgressor, the rebellious, evil-doer and disobedient to the Commandments of Allah Almighty and the teachings of the Prophet Myhammad (pbuh). He is the one who commits fisq (breaking the agreement); possesses corrupt moral character; he is considered impious; he engages in various minor and major sins;  Faasiq is considered unreliable therefore his testimony is not accepted in Islamic courts. 

The root word of faasiq is fasaqa, which means to go outside or to stay beyond a limit. Fisq (disobedience, transgression) signifies going beyond the circle of obedience to Allah Almighty, or transgressing His Commandments. Faasiq is a Muslim who is a habitual sinner or a Muslim who commits a major sin and does not repent. This word stands somewhere between Kaafir and zaalim. 

Faajir (dissolute person) is the one who commits sins publicly and openly, without being ashamed of it; he is considered a wicked evil-doer (sinner by action); he is the one who openly disobeys the Laws of Allah. Both faasiq and faajir unite in a common way of perpetrating major sins. 

Zindiq is an Islamic term used for individuals who are considered to hold views or follow practices that are contrary to central Islamic dogmas. 

Zindiq is the one who goes so far into innovative deviant beliefs and philosophising without sticking to the truth found in the Holy Qur’an and the Sunnah of the Holy Prophet to such an extreme extent that they actually leave Islam altogether; he is the one who conceals one’s deviant beliefs. He may be called as the criminal dissident, apostate, heretical or even infidel. 

Allah does not love such marginal believers. This is evident from the following verses of the Holy Qur’an:

Allah does not like an ungrateful sinful person (55).

And note it well that Allah does not like the transgressors (wrong doers) (56).

Allah does not love the one who is persistently dishonest and sinful (57).

Allah Almighty has mentioned the qualities of human beings whom He loves and the qualities of humans whom He does not love. Those who are committing sins, wasting resources, commiting excesses, and creating chaos in the world, do not gain His love. Allah has warned at different places in the Holy Qur’an to learn lessons from the signs of nations destroyed due to genius crimes and sins. Everyone should avoid the sins and disobedience of Allah and enter into the fold of Islam completely. If this happens, global peace can be established on a sustainable basis.


The heart in Arabic is known as al-Qalb, which is derived from the root word qalaba meaning ‘to turn about,’ ‘turn around,’ ‘to change,’ ‘to alter,’ ‘transform’  or ‘transmute.’ The heart is that organ which changes quickly, therefore the heart takes its name from its continuous changes (taqallub) from one state to another state or states.

Abu Musa Ashari reported that the Holy Prophet said, “The parable of the heart is that of a feather blown about by the wind of the desert” (58).

We will discuss in detail the strategy to protect the heart from the machinations of Iblis and his evil web, management of spiritual diseases through a number of curative and preventive measures in a separate article. Here we intend to throw some light on the role of dress for the positive transformation of the heart. 

On the tafsir of verses

Dress plays an important role in protecting the heart from the machinations of the evil web and from spiritual diseases. The Qur’an mentions the importance of the dress: 

O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of Taqwa (righteousness) – that is best. That is from the signs of Allah that perhaps they will remember. O children of Adam, let not Satan temptas he removed your parents from Paradise, stripping them of their clothing to show them their private parts…Indeed, We have made the devils allies to those who do not believe. And when they commit an immorality, they say, “We found our forefathers doing it, and Allah has ordered us to do it.” Say, “Indeed, Allah does not order immorality” (59).

Maulana Maududi writes in his tafsir: The Qur’an has used the story of Adam and Eve for the eradication of the evil of nakedness. Satan had seduced the Arabs of pre-Islamic period into believing that clothing was meant merely for the purpose of protecting and decorating the body from the hardships of weather. Accordingly, they totally disregarded its real purpose and paid no heed to cover their shameful parts. and did not hesitate to uncover them before others in the open. Above all, they would go round the Ka’abah in perfect nudity during pilgrimage.

The evil of nakedness was not confined to the Arabs alone, but was prevailing in many other cultures and civilizations of the world. At present, in almost all cultures, this evil is found in one form or the other. In certain cases people wear the dress but in spite of that they may be considered as naked: the cloth is too thin and transparent; the fitting is too tight; and some shameful parts remain partially naked, because they become quite visible.

The Lord of the universe created the material in the form of cotton, silk, wool, hides and various other materials from which cloth can be made. Moreover, He ingrained the feelings of modesty and shyness in human nature and endowed them with the ability to manufacture cloths from the available raw material. Therefore, it is the obligation of human beings to manufacture cloth for making physical garments.

It is innate urge in human beings to cover their private parts; protect their bodies from extreme cold or heat; and keep their body defects under cover. People also wear dress to beautify their personalities which differ from culture to culture. It is imperative to wear such a dress which fulfils the basic requirements of which the most important is the covering of shameful or private parts of the body.

Any person with sound or healthy heart is well aware that Allah (swt) has not made his sex organs as merely sex organs but also made them shameful organs, therefore one does not like to expose them before others. In the verse the covering of the shameful parts precedes the protecting and decorating of the body, is a clear proof that more importance has been attached to the moral than the physical function of clothing. Thus it is obvious that the human nature is quite different from the animal nature, therefore Allah Almighty has made provision for the protection and decoration of the body of the animals, but has ingrained no urge in them for the covering of their shameful parts.

The garments should not only be the means of protection and decoration of the body but the dress should, therefore, be such as to conceal those parts of the body that should be hidden from others; it should neither be too expensive nor too poor with regard to the position of the wearers; it should not smack of haughtiness nor arrogance nor hypocrisy. Moreover, the male should not wear the female dress and vice versa, and that the Muslim should not imitate blindly the non-Muslims in dress but get guidance from the Qur’an and the Sunnah of the Prophet Muhammad (pbuh).

Now there is a pertinent question that in spite of innate urge to wear clothing and clear guidance of Allah and His Messengers, why people go towards nakedness or nudity? It evident from the Qur’an and the traditions of the Prophet Muhammad that the attack of evil web is on the hearts of believers, and heart is the king of human personality; heathy heart is immune to the attack of evil web, but sick heart is susceptible to their attacks; people with severely sick hearts are prone to the attack of the Satan and his evil web. Nudity is a strong tool for misleading believers through machinations; and in this endeavour, the role of lower soul in the form of nafs Ammarah is of great significance; it misleads the eyes and certain other senses such as ears and tongue to play their role.

After Faith, the first duty of human beings is to cover their necessary body parts. Without proper dress no one is in a position to perform Salah and various other religious activities. Proper physical dress is necessary  to achieve righteousness. In addition to physical dress, there is an other dress, the dress of righteousness (Taqwa). The Qur’an emphatically declares that the dress of righteousness is superior to physical dress. The dress of righteousness is also known as spiritual dress. It is the which conceals human weaknesses and moral shortcomings. It is both a protection and an adornment; it keeps one away from indecency and evil, and beautifies a person with the Divine Light that shines through it. In fact, it decorates one’s inner self and manifests itself in one’s utterances and pious actions; it encourages to have firm faith in Allah and other articles of Iman and prevents one from committing sins; it is a shield which saves one from evil forces. 

Righteousness covers the errors of its possessor and it lies in the heart of a believer.  It is such a shield which prevents a person from doing immoral acts; a righteous person always realizes that Allah Almighty sees and hears all things, and such awareness keeps one away from sins. The criterion of high ranking in the sight of Allah is righteousness. May Allah (swt) include us among the righteous people. In short, it is necessary to wear both dresses: the physical dress and the dress of righteousness. Both these dresses are required to improve the heath of the heart.

 4.1. Transformation of Physical Heart

Transformation of Physical Heart, From Foetus to Newborn

Transformation of the physical heart mainly occurs at the time of birth of the baby. The baby growing inside of the mother’s womb is called a foetus. The blood circulation in the foetus is considered more complicated than after the birth and in the subsequent developmental stages of a person. 

The foetus is connected by the umbilical cord to the placenta, the organ that develops and implants in the mother’s uterus during pregnancy. One side of the placenta is attached to the uterus, and the other side is attached to a liquid-filled sac that holds the foetus. Umbilical cord links the placenta to the foetus. There is no direct contact between the circulatory system of the mother and foetus. 

The foetus receives all the necessary nutrition, oxygen and life support from the mother through the placenta. Waste products and carbon dioxide from the foetus are sent back through umbilical cord and placenta to the mother’s circulation to be eliminated. The foetal circulatory system uses two right to left shunts, which are small passages that direct blood that needs to be oxygenated. The purpose of these shunts is to bypass the lungs and liver that are not fully developed before birth. 

Oxygen and nutrients from the mother’s blood are transferred across the placenta to the foetus. Waste products from the foetal blood are transferred back across the placenta to the mother’s blood. Inside the foetal heart blood enters the right atrium, the chamber of the upper right side of the heart. When the blood enters the right atrium, most of it flows through the foramen ovale into the left atrium. Blood then passes into the left ventricle (lower chamber of the heart) and then into the aorta (the large artery coming from the heart). From the aorta, blood is sent to the heart itself in addition to the brain. After circulating there, the blood returns to the right atrium of the heart. In the placenta, carbon dioxide and waste products are passed into the mother’s circulatory system, and oxygen and nutrients from the mother’s blood are released into foetus’ blood. 

At birth, major changes take place in the working of the material heart. At this stage the umbilical cord is clamped, and the body, and the baby no longer receives oxygen and nutrients from the mother. With the first breath of life, the lungs start to expand, and the ductus arteriosus and the foramen ovale both close over the first minutes and days of life. The baby’s circulation and blood flow through the heart now function like an adult’s. The closure of the ductus arteriosus and foramen ovale completes the transition of foetal circulation to newborn circulation. Further information  is available in (60). 

4.2. Transformation of the Spiritual Heart

At the time of birth the spiritual heart of every baby is healthy and it possesses nafs Lawwamah. This state of heart may be designated as zero or neutral. It possesses both the tendencies: improvement or degradation of health of the heart. In the onward journey, while passing through different developmental stages, one may move to the negative side and  become sick with a spiritual heart having one disease or multiple diseases simultaneously. Some examples of common spiritual diseases are the love of the world, hypocrisy, backbiting, telling lies, jealousy, anger, miserliness, heedlessness, excessive talk, etc. 

If a person commits a sin a black or rusty spot is formed on the heart. If one repents sincerely the spot is removed and the heart regains the original position, but if one does not repent the spot is retained. If one commits another sin, then the number of spots becomes two and so on. In this manner, the intensity of the sickness of the heart increases successively or step wise from minor to severe and ultimately the heart may become completely dead (black or rusty). If at any step or stage of the disease, one returns to Allah and seeks forgiveness, Allah may accept one’s repentance at any stage, but it should be done before the complete death of the heart.

On the other hand if one remembers Allah and worships Him in the onward journey of life and avoids committing sin, then, one’s lower soil will be transformed from Lawwamah to Mutmiannah and one’s status will be raised from a common Muslim to a true believer or even one may achieve the status of a Muhsin.   

At the initial stage the revival or reversion of the heart is the easiest, but when one’s nafs Lawwamah is transformed into Nafs Ammarah, then revival of the heart becomes comparatively difficult. Before the complete death there is possibility for reversion of the heart and it may become healthy as it was at the time of birth and with further efforts, the heart may be transformed to healthier or polished heart. The transformation of the spiritual heart in the positive side and the negative side is also explained in figures 1 to 3. 

Fortunate are the people who avoid committing sins and those people are also fortunate who after committing sins repent immediately and try to make their hearts from sick to healthy; from healthy to healthier; from transparent to shiny or polished; and from soft to softer, etc.  

Any improvement in the condition of the heart may be considered as positive and any deterioration can be called as negative development. The positive progress will depend upon increase in the level of faith in Allah and other articles of faith; and increase in the quantity or quality of pious deeds. Negative trends will be based on the weakness of faith and decrease in the pious deeds or increase in the bad deeds. The positive progress and negative trends may further be divided into different scales. Through this approach we will be in a position to understand the level of resistance or susceptibility of the heart against the machinations of Iblis and his evil web. This methodology we will use while discussing the management of different spiritual diseases. Information on the productive developmental stages of human beings in which they will be accountable to their sinful utterances and deeds and will be rewarded for their pious deeds is available in (61).

The root cause of deterioration of the spiritual heart is the attack of Iblis and his evil web on it and improvement in its health occurs due to the efforts of an angel which inspires man for having firm faith in Allah,  and remembering and worshipping Him. Other angels are also helpful at some critical moments in the journey of life. It is important to mention here that the heart is the battlefield of two opposing forces: angelic (pious forces) devilish forces (evil web). This battle continues throughout the lives of believers. The position of the heart is not static, but quite dynamic, ever changing and fluctuating and none of the force accepts defeat; anything can happen at any time based on the way of life of every person.  

The evil web consists of satans both from jinn and human beings. When we discuss the evil web some terms are used, such as Satan, Iblis (Eblees), and knanas. It is imperative to throw some light on these terms. Every being that does not believe and obey Allah and mislead others is known as Satan. Iblis is the name of the first Satan who disobeyed Allah’s order to prostrate for Prophet Adam. Its root word ‘balasa’ means to be expelled, be dismissed, or be driven out. The verb ‘aabasa’ means broken in spirit. The word khanas is derived from khunus, which means to hide after appearing and to retreat after coming into view. He is the one who behaves in this manner frequently. The original name of Iblis was Azazil.   

All those persons who deviate from the religion of Islam in any manner and create obstacles in the way of believers directly or indirectly and misuse their powers to achieve their objectives may be considered as the members of the evil web.  These may include oppressors, aggressors, terrorists, extremists, violators of the Islam-based constitution of their countries; those who work against their oaths; and those misuse their powers in one way or the other. It is important to mention here that we use the word Islam in a wider sense. All those persons who were followers of their prophets were Muslims. 

Our article will not complete without mentioning the role of the people who learn and practice occult sciences, especially the role of magicians and divinators. The Qur’an mentions the friendship, companionship and joint venture of jinn satans and human satans in an impressive manner. The activities of jinn satans are not restricted to the planet earth, but they use to fly at greater heights and in certain cases try to go beyond the atmosphere of the earth.  

The Qur’an and the traditions informs us about the activities of those Jinn Satans,  who have got some friends from human beings; they climb up the heavens to get some news from the angels; then they hand over the information to sinful liars, whisper to each other some brilliant statements to deceive people. 

And who is more unjust than one who invents about Allah a lie or denies His verses? Indeed the wrong doers will not succeed (62).  

And thus We have made for every Prophet an enemy – devils from mankind and jinn, inspiring to one another decorative speech in dilution (63).

And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in weight for him (64).

And whoever is blinded from remembrance of the Most Merciful – We appoint for him a devil, and he is to him a companion (65).

Certain angels descend down through the clouds and discuss each other about what happened in the upper heavens, in the meanwhile, some of the jinn satans listen stealthily to such a matter, and they add hundreds of things to these conversations of angels and transfer to their companions in the world (Bukhari). When the angels of the heavens were ordered to execute something, they move their wings to show their devotions; as the fear goes out of their hearts, they ask from other angels  about Allah’s orders, at this time some devils are also in the vicinity to hear and steal up some words of them in order to communicate what they heard to the devils including human satans (Bukhari). 

Human satans acquire blameworthy knowledge and use that knowledge for creating fitna in the world in a number of ways such as causing separation of husband and wife, creating hurdles in the way of those people who are preaching Islam, fighting against injustice and corruption, making efforts for unifying Muslim Community, and fighting against extremism and terrorism. Their mission is to create conflicts among the believers. 

The Prophet Muhammad (pbuh) has severely forbade the divination because it is considered as the alternate to the revelation; and whoever gets knowledge from divinators, would be seen as the rejector of the revelation sent to the Prophet Muhammad (Abu Dawud) and his worship would not be acceptable within forty days (Muslim), he would not enter Paradise (Musnad Ahmad). Islam severely rejects the divination and forbade it. 

Magic (Sihr) means to show something different from what it is, to remove something, to distract, to disorder, to deceive, to make someone pay attention, and to make someone feel attracted. 

Magic covers tricks, and deception through dexterity, delusion, and an expression of gilt words (Ragib alIsfahani), it is every kind of practice showing something in a manner of unreality to deceive mankind or as being secret how to be done (66). 

The heart is such a thing or an organ which is affected by a small scratch and with an ordinary dot or spot; Just as a pure white cloth on which a little dirt or spot becomes quite apparent or it is like a transparent mirror on which a small or light spot or dot becomes visible even during ordinary observation. Likewise, a minor incident, little undesirable change, and a minor incentive or threat may affect it substantially (67).

And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desires and whose affair is ever (in) neglect (68).

The human heart is the container that receives and is nourished by forces that are external and internal. Some nourish it, some interact with it in a positive way, and some in negative manner, some pollute it, some bring it in the Light of the Divine and some plunge it into the darkness of ignorance.

The heart is clouded with sins, by disobeying its Creator and by committing any sin. In this connection the Holy Prophet Said, “Verily, when the slave (of Allah) commits a sin, a black spot appears on his heart. When he refrains from it, seeks forgiveness and repents, his heart is polished clean. But he returns, it increases until it covers his returns, it increases until it covers his entire heart. And that is the ‘Ran’ which Allah mentioned. ‘Nay, but in their hearts is the Ran which they used to earn ” (69). 

“O Allah, the Turner of the hearts, turn our hearts to Your obedience (70). 

Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured (71).

So is one whose breast Allah has expanded to (accept) Islam and he is upon (guided by) a light from his Lord (like one whose heart rejects it)? Then woe to those whose hearts are hardened against remembrance of Allah. Those are in manifest error. Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance (mention) of Allah. That is the guidance of Allah by which He guides whom He wills. And one whom Allah sends astray – for him there is no guide (72).

Has the time not come for those who have believed their hearts should become humbly submissive at the remembrance of Allah and what has come down of the Truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient (73).

No disaster strikes except by permission of Allah. And whoever believes in Allah – He will guide his heart. And Allah is Knowing of all things (74).  

“O Allah, Turner of the hearts, direct our hearts to your obedience” (74).

“O Allah, O Changer of the hearts, keep my heart firm on the religion” (75).

Hudhafah reported that the Messenger of Allah said, “Tribulation will be exposed to the hearts of the people like a reed mat woven, stick by stick. Any heart afflicted by them will have a black mark put into it, but any heart that rejects them will have a white mark put into it. Thus, there will be two kinds of hearts: one is pure like a white gemstone; it will not be harmed by any trial as long as the heavens and earth endure. The other is black and dusty like a worn-out vessel, neither acknowledging good nor rejecting evil, rather absorbed in its desires” (76).

Hadith: O son of Adam, empty your heart for my worship, I will fill your chest with wealth (the treasures and attributes of Allah). And if you do not (struggle/strive to remove all of the negative qualities within), I will fill your hands with worry and will not seal the holes of your poverty (the floods of feeling needy) (77).


The greatest role in the transformation of a believers’ hearts on the positive side at individual level or at community level is that of Allah Almighty. It may be directly or through the angels. Some religious scholars use the term Allah – Angel. 

Unquestionably, Allah (swt) possesses absolute Will and Power and encompasses everything, but people with sick hearts are in doubt about meeting with their Lord (41:54). Believers are required to respond to Allah and to His Messenger. Allah intervenes between  people and their hearts (8:24); He guides those people who say, “Our Lord, let not our hearts deviate after You have guided us,” but Allah dismisses their hearts who do not understand Allah’s Revelation(9:127). Allah has decreed within their hearts faith and supported them with spirit and admitted them to Paradise eternally who believe in Him and the Last Day and hate with people who oppose Allah and His Messenger even if they were their fathers or their sons or their brothers (58:22). 

Those people who in spite of seeing the signs and listening to recitation of Qur’an do not believe, He placed over their hearts coverings, and deafness in their ears (6:25, 17:46); He set a seal upon their hearts and set upon their hearings, and over their vision is a veil (2:7). All of these are manifestations of Allah’s dominance over hearts. Such is the close connection between Allah and the heart. 

The Holy Prophet said, “Satan has some hold over the sun of Adam and the angel has some hold over the son of Adam. As for the hold of Satan, it is reminding him of evil and disbelieving the truth. As for the hold of an angel, it is reminding him of goodness and believing the truth. Whoever finds the latter, let him know that it is from Allah, so let him praise Him, Whoever finds the former, let him seek refuge with Allah from the accrued Satan” (78).

Indeed, those who have said, “Our Lord is Allah” and then remained on the right course  – the angels will descend upon them, (saying), “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised  (79).

Heart is the source of awareness, insights, emotions, motivations, understanding, decision making, reasoning and is responsible for good governance in the human kingdom. At the time of birth the spiritual heart of every baby is healthy, it is therefore necessary to transform it in the positive side and make it healthier and polished in order to achieve true success in this world and in the Hereafter. Sick heart fails to perform its essential duties. The transformation of the heart should be avoided, because it will gradually cause its death due to which one will become the worst of all creatures and his final abode will be Hell. May Allah save us from the death of our spiritual heart  and provide us Qalbun Salim.   

Related Posts

Great dr sb, Just started reading that article, will give my review later


How does the concept of nurturing a healthy spiritual heart align with the teachings of Hadith Qudsi and the three categories of believers (Muslim, Mumin, and Muhsin)? Can you provide practical examples of how individuals can progress from one category to another in their spiritual journey?


Could you elaborate on the concept of a “polished” spiritual heart? What practices or experiences contribute to the polishing of one’s heart on the spiritual path?


In the context of spiritual transformation, what are some key signs or indicators that suggest a person’s spiritual heart is progressing from one state to another (e.g., from a “sick” to a “healthy” heart)?

Izhar khawani

How does the concept of hope, mentioned in the article, relate to the transformation of the heart? Can you elaborate on practical strategies for maintaining hope in the face of life’s challenges?

Azhar Mushtaq

I wanted to take a moment to express my heartfelt appreciation for your thought-provoking series of articles, particularly your latest piece on the “Transformation of the Heart.” Your ability to blend profound spiritual insights with practical wisdom is truly remarkable and has had a profound impact on my understanding of the human condition.

Your articles serve as a guiding light for those of us on a spiritual journey, offering valuable insights into the complexities of the heart and the path to transformation. The way you’ve categorized believers into different groups based on Hadith Qudsi is both enlightening and thought-provoking.

Now, as for my question, I’d like to delve deeper into the concept of a “polished” heart. In your article, you briefly mention the idea of a spiritual heart becoming “polished.” Could you elaborate on what this means and share some specific practices or experiences that contribute to the polishing of one’s heart on the spiritual path? I believe this insight could greatly benefit those of us striving for spiritual growth.

Once again, thank you for your profound contributions to the realm of spiritual understanding. I eagerly anticipate your future articles and the wisdom they will undoubtedly impart.

Warm regards,

Dr Zaheer

Dear Dr. Muhammad Salim,

I hope this email finds you in good health and high spirits. I wanted to reach out and convey my deep appreciation for your thought-provoking articles, the hard work of the web developer behind your platform, and the overarching concept of your “Men & Evil” series.

First and foremost, your series has been a source of enlightenment and reflection for me. Your ability to intertwine profound spiritual insights with scientific knowledge and philosophical depth is truly commendable. Each article provides a unique perspective on the complex relationship between humanity and the forces of good and evil.

The depth of thought and research that goes into your writing is evident, and I’ve found myself eagerly awaiting each new installment in the series. Your ability to shed light on topics that touch the core of our existence is a testament to your dedication to knowledge and enlightenment.

I’d also like to extend my appreciation to the web developer responsible for your website. The platform is not only aesthetically pleasing but also user-friendly, making it easy for readers like me to access and engage with your content. It’s clear that a lot of effort has gone into creating a seamless and visually appealing experience.

Lastly, the overarching concept of your “Men & Evil” series is both timely and thought-provoking. Exploring the intricacies of human nature, spirituality, and the battle between good and evil is a noble endeavor. Your ability to connect these themes to real-life experiences and the teachings of the Qur’an and Hadith is both enlightening and enriching.

In conclusion, I want to express my gratitude for your contributions to the realm of knowledge and spirituality. Your work has left a lasting impact on my understanding of the world and our place in it. I look forward to reading more of your articles and continuing this journey of enlightenment with you.

Thank you once again, Dr. Salim, for your dedication and wisdom.

Warm regards,

Dr sumbal

Dear Dr. Muhammad Salim,

I recently had the opportunity to read your article, “Transformation of the Heart,” and I felt compelled to reach out and express my gratitude for your profound insights.

Your exploration of the different states of the heart, from healthy to numb, resonated deeply with me. The way you connect these spiritual states to our life experiences and their impact on our well-being is enlightening. It’s evident that you’ve dedicated significant time and thought to this topic.

One aspect that particularly struck me was the idea that the health of our spiritual heart evolves throughout our lives, influenced by our surroundings and interactions with others. Your explanation of how external factors can either nourish or diminish the heart’s health is thought-provoking.

I’m also intrigued by your categorization of individuals into believers, disbelievers, and hypocrites, and how their heart conditions differ. It adds a layer of understanding to the dynamics between faith and the state of the heart.

As I delved into your article, I found myself pondering my own spiritual journey and the transformative power of awareness. Your words have ignited a desire for further self-reflection and growth in me.

In conclusion, thank you for sharing your knowledge and wisdom on this profound topic. Your article has left a lasting impact on my perspective, and I eagerly anticipate your future writings.

Warm regards,

Knowledge seeker

Dear Dr. Muhammad Salim,

I must commend your web developer for creating a user-friendly and visually appealing website. It enhances the overall reading experience.

ilm o adab

Dear Dr Muhammad Salim sb,
Have you ever considered collaborating on a project or article related to this field?

Looking forward to your response,

Ilm o Adab, What type of collaboration you want? please email us in details at


Dear Dr. Muhammad Salim,

Your articles have piqued my interest in further reading. Could you recommend any books or authors who have influenced your thinking?


Dear Dr. Muhammad Salim,

I’m interested in sharing your Men & Evil series,” on our platform. It aligns perfectly with our values, and we believe our readers would appreciate it. May we have your permission?

Majid, Please share your platform details to, Thanks

Falak Tehseen

Dr sb
I wanted to take a moment to express my deep appreciation for your remarkable work and, at the same time, bring up an issue regarding comments on your articles.

Your series on the ‘Evil Web’ and the recent introduction to “Transformation of the Heart” have been a source of inspiration and knowledge for me. The way you combine spiritual wisdom with practical insights is truly enlightening. The classifications of hearts into various states and the discussion on believers’ transformations are thought-provoking.

I have been following your articles and have tried to engage with them through the comment section. However, I’ve noticed that some of my comments haven’t been approved or published. I understand that comment moderation is essential for maintaining a healthy and respectful discussion, but I wanted to ensure that there were no technical issues preventing my comments from going through. Is there a specific process for comment approval that I should be aware of?

I believe that constructive and thoughtful discussions can add immense value to the content you provide, and I would like to continue engaging with your work. I have found the community of readers and commenters on your platform to be insightful and enriching.

Once again, thank you for your dedication to sharing your knowledge and insights with us. Your work is truly a beacon of wisdom in an ever-evolving world.


Dear Dr. Muhammad Salim,

I hope this message finds you well. I wanted to express my immense appreciation for your articles. They have been a source of joy and enlightenment in my life. Your ability to delve into complex spiritual topics with such clarity and depth is truly remarkable. I eagerly anticipate every new article you release and am particularly excited about “Transformation of the Heart.”

Your work has a way of touching the depths of the soul and providing guidance for daily life. I am constantly inspired by your insights and the wisdom you share. Keep up the exceptional work, and know that your readers are eagerly awaiting your next piece.

Warmest regards,


I wanted to let you know how much your articles mean to me. They have been a source of inspiration and a guiding light in my life. Your recent introduction to “Transformation of the Heart” has me eagerly anticipating what’s to come.

The way you fuse spirituality and practical wisdom is truly commendable. I believe your work has the power to positively impact the lives of many. Your dedication to sharing knowledge is a gift to the world.

Keep up the excellent work, and know that you have a dedicated reader and admirer in me.

Nawaz Khan

I have been an avid follower of your articles, and I find your insights to be both enlightening and thought-provoking. Your recent introduction to “Transformation of the Heart” has left me with a burning question.

You mentioned that almost every baby is born with a healthy spiritual heart, but subsequent stages of life can impact its health. I’m curious to know more about the role of parents, teachers, and other influences in this transformation. Could you share some insights into how these external factors shape the heart’s journey?

I greatly appreciate your work and look forward to any wisdom you can impart on this matter.

fauzia Shakeel

I wanted to express my deep gratitude for your articles. They have not only provided me with valuable knowledge but have also had a positive impact on my life. Your recent introduction to “Transformation of the Heart” is another gem in your body of work.

Your ability to discuss profound spiritual concepts with such clarity is a gift. I believe your articles are making a difference in the lives of your readers, and I’m no exception.

Thank you for sharing your wisdom with the world, and please keep writing. I eagerly await your next piece.

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