- By Ibn al-Qayyim -
Because the heart is described as possessing life or death, it is classified into three types:
The First: The Correct and Sound Heart.
This is the truthful and secure (salīm) heart, the only type of heart that its owner can bring to Allāh which will rescue him on the Day of Judgement [from the Grievous Punishment]. Allāh, the Exalted says,
“The Day when neither wealth nor sons will avail, except he who brings to Allāh a truthful and secure heart.” [1]
The meaning of salīm (secure) is sālim (the one who is secure), it has come in this form because it depicts an innate attribute or description of the described. As such it is grammatically like the words tall (tawīl), short (qasīr) or graceful and charming (dharīf).
Therefore the one whose heart is described as salīm is characterised so because this attribute of truthfulness and security has become a constant and established description of it. In this respect it is like the terms, ‘the one who knows’ (‘alīm) and ‘the one who has power’ (qadīr). It is also the opposite of diseased (marīḍ), sick (saqīm) and ailing (‘alīl).
The statements of the people explaining the meaning of the secure and truthful heart have differed. However they all revolve around the [following] basic concept,
[The truthful and secure heart] is that which is secure from every carnal desire that opposes the order and prohibition of Allāh. It is secure from every doubt and uncertainty that would obscure or go against His narrative. It is secure from displaying servitude to any other than He just as it is secure from seeking the ruling of other than His Messenger (ṣallallāhu `alayhi wa-sallam). Therefore it becomes secure through loving Allāh and seeking the ruling of His Messenger. It becomes secure through showing Him dread (khawf), reverential hope (rajā’), placing its trust and reliance upon Him (tawakkul), turning to Him in repentance (inābah), humbling itself before Him (dhull), preferring what pleases Him in every circumstance and distancing itself from everything that would displease Him in every possible way. This is the reality of servitude (‘ubūdiyyah) which can only be directed to Allāh, Alone.
Therefore the truthful and secure heart is that heart which is secure from committing any form of shirk whatsoever and instead its servitude is only directed to, and purely for Allāh, the Exalted. Its desire, love, trust and reliance, repentance, humbleness, dread and reverential hope is only for Allāh and its actions are purely for His sake. Hence if it loves, it loves for the sake of Allāh; if it hates, it hates for the sake of Allāh; if it gives, it gives for the sake of Allāh; and if it withholds, it withholds for the sake of Allāh.
But this alone does not suffice until the heart becomes secure from submitting to, and going to anybody else but the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) for judgement. Therefore the heart ties a firm bond with him (ṣallallāhu `alayhi wa-sallam), resolving to follow him and obey him alone in sayings and actions. These sayings comprise the saying of the heart – which are the matters of belief, and the sayings of the tongue – which conveys what the heart contains. These actions comprise the actions of the heart – which refer to its desire, love, dislike and other connected matters, and the actions of the limbs.
Therefore the judge for all these matters – the major and minor of them – is that which the Messenger (ṣallallāhu `alayhi wa-sallam) came with. Hence the heart does not put itself before him in any matter related to belief, saying and action. Allāh, the Exalted says,
“O you who believe! Do not put yourself forward in front of Allāh and His Messenger.” [2]
meaning: do not speak [of a matter] until he has spoken of it and do not act until he has commanded it.
Some of the Salaf said,
There is no action, even if it be small, except that two records will be unfurled for it: why? and how?
meaning: why did you do it? How did you do it?
The first question enquires about the cause, onset and motive of the action. Was it done for some temporary, worldly gain or for some worldly purpose such as attaining the praise of people? Was it done for fear of the blame of people, to attain some worldly desire, or to repress some worldly dislike? Or was the motivation of this action the establishment of the rights of servitude [to Allāh], the seeking of increasing ones love of and closeness to Allāh, the Glorious and Exalted, and seeking the means of drawing close (wasīlah) to Him?
The essence of this question is: was it upon you to perform this action for the sake of your Master or did you perform it for some personal gain or by way of following your base desires?
The second question enquires about the following of the Messenger (ṣallallāhu `alayhi wa-sallam) in that action of worship. Meaning: was that action you did from those actions which have been legislated for you upon the tongue of the Messenger or was it an action that he did not legislate and was not pleased with?
Therefore the first question concerns sincerity (ikhlāş) and the second concerns following (mutāba‘ah) for indeed Allāh does not accept any action until both these pre-requisites are met.
The method of absolution from the first question is to purify ones sincerity such that it is for Allāh Alone.
The method of absolution from the second question is to actualise the following of the Messenger (ṣallallāhu `alayhi wa-sallam) and by securing the heart from any intent that would impair its sincerity and any base desire that would impair its following.
This is the reality of the secure and truthful heart from which ensues victory and bliss.
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