Hadith 1

indulge in during the staring at it. And the fourth are His-azwj Words: And He Made for you the hearing, and the sight, and the heart. Little is what you are thanking [32: 9]. He-azwj Specified these three for necessitating the argument and calling for the thanking upon it, and we have said that there is no utilisation in the hearing and the sight except with what leads to the hearts, for the heart to be the judge and the decider upon it. And the Exalted Said: And We have Enabled them in what We Enabled you in, and We Made ears, and eyes, and hearts to be for them. But, neither their ears, nor their eyes, nor their hearts availed them of anything, [46: 26] – so He-azwj Made these three a complete of what necessitates them of an argument, and the intended from that it is the heart being the judge in what is deposited into it by the hearing and the sight. And as for the Hadeeth, so what is reported by Al Nu’man Bin Bashir. He said, ‘I heard him‑saww saying: ‘Indeed! And surely in the body there is a lump (of flesh). When it is correct, the body is correct, all of it, and when it is spoilt, the body is spoilt, all of it. Indeed, and it is the heart’’. And as for the appropriate, there are aspects. One of these is that the heart, when there is unconsciousness upon it, even if rest of the organs are cut off, the awareness with not reach him, and when the heart is awake, he would be aware of entirety of whatever of the calamities befalling with the organs. That evidence’s upon that the organs are followers of the heart, and for that (reason) when then hear it happy or grieving, it changes the state of the organs during that, and like that is the word regarding rest of the psychiatric symptoms. And it’s second is that the heart is a source of the desires, the motivations upon the deeds emanating from rest of the organs, and when the desires were sources of the deeds, and its source, it is the heart, then the absolute commander, it is the heart. And it’s third is that the source of the intellect, it is the heart, and when it was like that, the absolute commander, it is the heart. As for the first precept, there is contention in it, for there is a party of the ancient ones who went to that the source of the intellect, it is the brain. And that which evidence’s upon our word, it’s first aspect are Words of the Exalted: So why do they not travel in the land? It would become for them such hearts they can be understanding with, [22: 46]; and His-azwj Words: For them are hearts they are not understanding with, [7: 179]; and His-azwj Words: Surely, there is a Zikr in that for one who has a heart for him, [50: 37] – i. e. , intellect, relating upon the intellect due to it being a source of it. The second is that the Exalted Added Contradicting the intellect to the heart. He-azwj Said: There is a disease in their hearts, [2: 10] Allah has Set a seal upon their hearts [2: 7] And they are saying: Our hearts are covered. But, Allah Cursed them due to their Kufr; [2: 88] The hypocrites are cautious that a Chapter might be Revealed against them manifesting what is in their hearts. [9: 64] They are saying with their mouths what is not in their hearts, [3: 167] Never! But it has rusted upon their hearts, [83: 14] So do they not ponder on the Quran or are there locks upon (their) hearts [47: 24]. Thus, it is not the sights which are blinded, but it is the hearts in the chest which are blinded [22: 46]. These Verses evidence upon that the place of the ignorance, and the heedlessness, it is the heart, so it obliges that the place of the intellect and the understanding as well, it is the heart. The third is that, when we experience ourselves, we find our knowledge to have resulted in the area of the heart, and for that if one of us were to reflect in the thinking and the vision, would sense a narrowness from his heart and a contempt, until as if he is pained by that, and all that evidence’s upon that the place of the intellect, it is the hea