The Symptoms and Causes of Hardheartedness and Weakness of Faith

1. 2:74 Then after that your hearts were hardened and became as stones or even worse in
hardness And indeed, there are stones out of which rivers gush forth, and indeed, there are
of them (stones) which split asunder so that water flows from them, and indeed, there are of
them (stones) which fall down for fear of Allah.And Allah is not unaware of what you do.
The human heart
The human heart is mentioned (132) times in the Glorious Qur'an, besides several other notions under
50th the metaphoric expressions "human chest Fou'ad" or the inner in both the singular and the plural
forms. Of these Qur'anic statements, some describe this sentient organ as having the capacity of being a
center of reasoning, intentions and decision - making. Consequently, human hearts can either be healthy
or diseased. Healthy (or soft hearts) can have their humane attitude and balanced rational, while
diseased (or hard, stony) hearts can loose both their humane touch and their capacity to see and
understand. Such Qur'anic emphasis on the role of the human hearts in the mental, emotional and
spiritual decisions of man came down more than 14 centuries ago, while physicians have -for centuries been restricting the function of the human heart to the mere process of pumping the blood throughout the
human body.
However, science has recently proven that the human heart is as sentient as the human brain, if not
much more, as it has its own form of intelligence. Not only this, but it has been proven experimentally that
the human heart does influence the brain's thinking capacity, and hence its physical capability of
accepting, comprehending and storing knowledge. It has also been proven that the human heart
communicates with both the brain and the rest of the human body neurologically (through the nervous
system), biophysically (through pulse waves), biochemically (through certain hormones), and
electromagnetically (through energetic waves).
Qur'anic verses with cardiac connotations The human heart is mentioned in the Glorious Qur'an (132)
times, besides several other notions under the term "Fou?ad" (or inner heart) (16) times, and under the
metaphoric term (chest) which means the heart (44) times.
The Qur'anic descriptions of the human heart, more than (1400) years ago is more precise, integral and
comprehensive as describes the human heart as being hard or soft, prefect or imperfect, arrogant or
considerate, repenting or conceited, knowing or ignoble, open or sealed, good or evil, believing or
disbelieving, submissive or obstinate, observant or negligent, healthy or diseased, guided or misguided,
confident or different, fearful or fearless, comprehending or non-comprehending, peaceful or terrified,
factual or disillusioned, penitent or adamant, pious or impious, intellectual or unintellectual, perceiving or
non-perceiving, seeing or blind, cognizant or ignorant, stable or unstable, stamped or unstamped,
amiable or hatful (repugnant), sealed or unsealed, locked or unlocked, kind and merciful or unkind an
merciless, quiet or agitated, clear or perturbed, hard (stony) and cruel or soft and kind, capable of
acquiring good deeds or evil ones.

2. Such qualities and much more far exceed what has been very recently disclosed by cardiologists, and
testify for the fact that the Noble Qur'an cannot be but the word of the creator in its divine purity, and that
Prophet Mohammad (p.b.u.h.) is the seal of that long chain of Prophets and Messenger sent by our
Creator for the guidance of man.
The dictionary defines hardened as cold, insensitive, unfeeling, and unyielding. If you‟re honest with
yourself, you‟ll have to agree that there are certain areas of your life where you have a hard heart
toward Allah.
The Symptoms and Causes of Hardheartedness and Weakness of Faith (Eeman)
1. Not doing acts of worship properly
2. Not being moved by the verses of the Quran
3. Not practicing what one preaches
4. Breaking the pact with Allah
5. Trying to find shortcuts by treading close to „makrooh‟ and haram
6. Excessive arguing and disputing
7. Taking sins lightly
8. Too many sins
9. Feeling that one‟s heart is hard and rough
10. Being stingy and miserly
11. Feeling envious and jealous of others‟ blessings
12. Going to extremes in demanding luxury
13. Lack of concern about other Muslims‟ affairs
14. Speaking a lot without remembering Allah
15. Laughing too much
16. Excessive eating
Weakness of faith (eeman) is a common complaint among many Muslims. Those who are aware and
conscious of it struggle to find ways to overcome it. Faith, as we know, is directly connected with the
heart. Allah (SWT) has warned us against the heart that is hardened, closed, sick, blind and sealed.
The spiritual health of our hearts determines the strength of our faith. When our faith is weak, we can
see it in our actions.
When our faith is weak, we are more likely to fall into sins until we completely get desensitized to their
ghastly nature. The Messenger of Allah (SAWS) described the heart ravaged by weakness in the
sahih hadith by stating: “The heart will be subjected to trial after trial, and there will appear a
black stain on any heart that is affected, which will spread until the heart is completely black
and sealed, as it were, so that it will not recognize any good deed or denounce any evil, except
whatever suits its own desires.” (Reported by Muslim, no. 144)
To improve this condition we need to know the symptoms of weak faith so we can work to cure them.
The following highlights some of the symptoms of weak faith.
1. Not doing acts of worship properly
Acts of worship such as Salat (prayers) are more meaningful when done in a state of Khushu. This is
a state in which one attains a state of complete concentration and focus while standing before Allah.
The prophet‟s fear of Allah and the gratitude that he felt for The Almighty drove him to stand all night
in complete concentration in voluntary prayers. When those of us who cannot attain even a fraction of
that state of concentration in obligatory prayers (let alone the voluntary prayers), then that is an
indication of the weakness of our faith. Such weakness also comes to light when we fail to concentrate
in other ibadat such as during reading of the Quran, doing dhikr, making dua, etc. We should not
forget that worship to Allah is meant to strengthen our connection with Allah and not meant to be a
mere mechanical act; it requires thinking about what one is saying and focusing on its meaning.

3. Let us remind ourselves that such Ibadat performed with a heedless heart may not be accepted by
Allah. We know from a hadith that Allah“does not accept the du‟a of one whose heart is heedless
of Him.”(Reported by al-Tirmidhi, no. 3479; al-Silsilah al-Saheehah, 594). Let us also not forget that
Allah has described those who take salat lightly as hypocrites. He states in the Quran:
“… and when they stand up for prayer, they stand up with laziness…” [Quran (Surah An-Nisaa
:142)].
Other signs of weakness of faith with regard to prayers are: failing to attend prayers in congregation,
not feeling any remorse or guilt if one of the obligatory prayers is missed, not offering a sunnah prayer
that is strongly encouraged, deliberately omitting doing anything that is sunnah or fard, and so on.
Having an attitude of such indifference goes contrary to what Allah described the believers. He says in
the Qur‟an:
“… they used to hasten on to do good deeds, and they used to call on Us with hope and fear,
and used to humble themselves before Us.” [Quran (Surah Al-Anbiya‟:90)]
2. Not being moved by the verses of the Quran
The verses of the Quran brought light to a world that was enveloped in darkness and ignorance.
These verses of truth made people understand their Lord, softened hearts, changed minds, and made
people Muslims. Allah attested to the power of these words when He, The Almighty, said in the Quran:
“Had We sent down this Quran on a mountain, you would surely have seen it humbling itself
and rent asunder by the fear of Allah. Such are the parables which We put forward to mankind
that they may reflect.” [Quran (Surah Al-Hashr: 21)]
The verses of the Quran cannot fail to affect a true believer whose faith is strong. He takes seriously
its message of guidance, commands and prohibitions, and the path that he or she will take after
departing from this life. These verses ought to bring a believer of strong faith to tears. But for those
with a weakness in their faith will notice their hearts unmoved with the message of the Quran.
About those who are affected by its recitations and pondering of its message, Allah says in the Quran:
“Allah has sent down the Best Statement, a Book (this Quran), its parts resembling each other
(in goodness and truth) (and) oft-repeated. The skins of those who fear their Lord shiver from it
(when they recite it or hear it). Then their skin and their heart soften to the remembrance of
Allah. That is the guidance of Allah. He Guides therewith whom He wills; and whomever Allah
sends astray, for him there is no guide.” [Quran (Surah Az-Zumar:23]
3. Not practicing what one preaches
Hypocrisy is strongly condemned in Islam. Those of us who cannot walk their talk in their daily living of
Islam within their homes as well as outside suffer from the weakness of their faith. It is imperative,
therefore, that one who preaches to others should himself follow the teachings. Allah says
(interpretation of the meaning):
“O you who believe! Why do you say that which you do not do? Most hateful is it with Allah
that you say that which you do not do.” [Quran (Surah As Saff :2-3]
4. Breaking the pact with Allah, Who said, “So because of their breach of their covenant,
We cursed them, and made their hearts grow hard.” [Al-Maidah 5:13]
Once while delivering a sermon Ibn „Aqeel said, “O, the one who finds hardness in his heart! Beware of
breaking pacts because Allah says, „So because of their breach of their covenant…‟ ”

4. 5. Trying to find shortcuts by treading close to „makrooh‟ and haram
Not giving importance to what is approved by Allah and what is disapproved, leads some people to
find shortcuts and tread close to the territory of haram. This gets them involved in „makrooh‟ acts
(undesirable but not haram). However, makrooh deeds eventually ensnare them in haram deeds. The
Prophet (SAWS) said: “Whoever falls into doubtful matters falls into haram, like a shepherd who
grazes his flock around a place where he is not allowed – he will soon enter it…” (Reported by
al-Bukhaari and Muslim; this version narrated by Muslim, no. 1599).
Such weakness of faith nurtures an attitude that seeks any fatwa providing legitimacy to their desired
actions. This shows one‟s readiness to commit the first level of haram, taking small sins lightly. This
can then lead to boldness in transgressing even further and violating the limits set by Allah. It is for
this reason that for example, in the following verse, Allah not only forbade the act of “zina” but also
told us not to get even near it (through acts that gradually pushes one to it).
“And come not near to unlawful sex. Verily, it is a Fahishah (i.e. anything that transgresses its
limits: a great sin), and an evil way (that leads one to Hell unless Allah forgives him). [Quran
(Surah Al-Isra:32)]”
6. Excessive arguing and disputing
When the intent to correct someone goes too far and is overtaken by the desire to be right, one walks
into the realm of argumentation and dispute. That in turn is a weakness of faith. The Prophet (SAWS)
said,“No people will go astray after having being guided except that they become
argumentative.” (Reported by Ahmad in al-Musnad, 5/252; Saheeh al-Jaami‟, 5633).
Arguing with no proof and for no good reason leads one far away from the straight path, and most
people enter into futile arguments without knowledge or guidance or reference to the Quran. Futile
arguments should be avoided as the Prophet (SAWS) said: “I guarantee a house in the outskirts of
Paradise to the one who forsakes argument even when he is in the right.” (Reported by Abu
Dawood, 5/150; Saheeh al-Jaami‟, 1464).
7. Taking sins lightly
Weakness of faith makes a person take sins lightly, and he does not think that he has done anything
wrong. Describing the difference in the attitude of the believer and the hypocrite, Ibn Mas‟ood (may
Allah be pleased with him) said: “The believer sees his sins as if he were sitting beneath a
mountain which he fears will fall on him, whilst the sinner sees his sins as if it were a fly
passing his nose and he says such-and-such to it” – i.e., he shoos it away with his
hand.(Reported by al-Bukhaari, al-Fath, 11/102; Taghleeq al-Ta‟leeq, 5/136, Al-Maktab al-Islami).
Committing sins without regard to their seriousness can desensitize one to their effects and eventually
emboldens one to even publicize them. Regarding such a person the Prophet (SAWS) has said: “All
of my ummah will be fine except for those who commit sin openly, an example of which is a
man who does something at night, and when morning comes and Allah has concealed his sin,
he says, „O So-and-so, I did such and such yesterday.‟ His Lord had covered his sin all night,
but he has uncovered what Allah had concealed.” (Reported by al-Bukhaari, Fath 10/486).
8. Too many sins
Allah says, “Nay! But on their hearts is the Ran (covering of sins and evil deeds) which they used
to earn.” [Al-Mutafiffin 83:14]
It has been reported by Imam Ahmad in Al-Musnad and Al-Tirmithi in Sunan that Abu Hurairah narrated
that the Prophet of Allah (peace be upon him) said, “When the believer commits sin, a black spot
appears on his heart. If he repents and gives up that sin and seeks forgiveness, his heart will be
polished. But if (the sin) increases, (the black spot) increases. That is the raan which Allah

5. mentions in His Book: „Nay! But on their hearts is the Raan (covering of sins and evil deeds)
which they used to earn‟ .” Al-Tirmithi said that it is sahih (authentic).
Some of the early scholars said: When the body is uncovered from its clothes, it becomes weak, but
when the sins of the heart decrease (i.e. it is uncovered from the Raan), its tears flow quickly.
Similarly, „Abdullah Bin Al-Mubarak said:
I think sins kill the heart addiction to sins humiliates yougiving up sins gives life to the heartit is good for
you to disobey your (urge to commit) sins
9. Feeling that one‟s heart is hard and rough
Hardness of heart is another symptom of weak faith. One can easily detect such hardness when one‟s
heart remains unmoved even by reminders of death or on seeing the dead and attending funerals. A
person may carry the dead to his grave and throw earth into the grave, yet not recognize the gravity of
what all of us will face one day. Allah describes this condition when He (SWT) says:
“Then, after that, your hearts were hardened and became as stones or even worse in
hardness” [Quran (Surah Al-Baqarah:74)]
10. Being stingy and miserly
Islamic guidance encourages one to spend their wealth on various causes such as the poor and other
noble deeds. Allah says:
“Those who spend their wealth in the Cause of Allah, and do not follow up their gifts with
reminders of their generosity or with injury, their reward is with their Lord. On them shall be no
fear, nor shall they grieve.” [Quran, Surah Al-Baqara:262)]
However, reluctance to spend on those who are in need out of fear that one‟s own wealth will be
diminished, is a clear indication of the weakness of one‟s faith in Allah The Benevolent, The Provider
of rizq. The Prophet (SAWS) said: “Stinginess and faith never exist together in the heart of the
believer.” (Reported by al-Nisaa‟i, al-Mujtaba, 6/13; Saheeh al-Jaami‟, 2678).
11. Feeling envious and jealous of others‟ blessings
A person with a strong faith knows that Allah bestows His blessings on whom He pleases. The
weakness of faith, however, can make us to question the fairness of it all leading us to compare our
blessings with others giving birth to feelings of envy and jealousy. Envying others and feeling jealous
of worldly possessions that others have goes against the teachings of Allah and His prophet (SAWS).
The Prophet (SAWS) said: “Eeman and hasad do not exist together in the heart of the true
slave.” (Reported by Abu Dawood, 5/150; Saheeh al-Jaami‟, 1464).
12. Going to extremes in demanding luxury
The obsession to have various luxuries and amenities of this life has created a cut throat culture
mesmerizing those whose faith is not as strong. Whether it is about staying in tune with the latest
trends of fashion, or the need to have have the latest gadgets and fancy living, the attraction of such
luxuries is diverting our attention from vital life matters. We should know that such obsessions carry
the risks of consuming ones life to the point where we start neglecting our responsibilities toward our
Creator and families. As reported in the hadeeth of Mu‟aadh ibn Jabal (may Allah be pleased with
him): When the Prophet (SAWS) sent him to Yemen, he advised him: “Beware of luxury, for the
slaves of Allah do not live a life of luxury.”(Reported by Abu Na‟eem in al-Hilyah, 5/155; Silsilat alSaheehah, 353.
13. Lack of concern about other Muslims‟ affairs

6. Lack of interest in the affairs of Muslims, be it by making dua, giving charity or helping them, is another
sign of weak faith. It is even worse when one remains unconcerned and indifferent towards the
oppression, suppression and disasters suffered by fellow Muslims in other parts of the world. The
Prophet (SAWS) said: “The believer‟s position in relation to his fellow believers is like that of the
head to the body; the believer feels the pain of his fellow believers as the body reacts to the
pain suffered by the head.” (Musnad Ahmad, 5/340; al-Silsilat al-Saheehah, 1137).
14. Speaking a lot without remembering Allah
As mentioned in the hadith In Sunan Al-Tirmithi it is narrated from Ibn „Umar, may Allah be pleased with
him, that the Prophet of Allah (peace be upon him) said, “Do not speak much without remembering Allah,
for talking much without remembering Allah is (a cause for) the hardening of the heart. And indeed, the
person most distant from Allah is one with a hardened heart.”
15. Laughing too much
In Sunan Al-Tirmithi, it has been narrated from Abu Hurairah, “Do not laugh too much since excessive
laughter kills the heart”. Al-Tirmithi said that it has been reported that this hadith is actually the
saying of Al-Hasan Al-Basari himself, (not the Prophet‟s words).
Ibn Majah narrated from the route of Abu Raja Al-Jazari to Abu Hurairah, may Allah be pleased with him,
that the Prophet (peace be upon him) said, “Excessive laughter causes the heart to die.” Ibn Majah
also narrated the hadith from the route of Ibrahim Bin „Abdullah Bin Hunain to Abu Hurairah.
16. Excessive eating
Especially if the diet is doubtful or illegal (haram).Bishr Bin Harith said, “Two attributes harden the heart:
excessive speech and excessive eating.” It was narrated by Abu Nu‟aim.
Al-Mirwathi mentioned in Kitab Al-Wara‟: I said to Abu „Abdullah [Imam Ahmad Bin Hanbal], “Can a
person be tenderhearted while he eats to his fill?” Imam Ahmad replied, “I don‟t think so.”
Conclusion
Knowing the existence of problem is a prerequisite to finding the solution to those problems. Constant
evaluation of our self can help us be on the watch for these symptoms. Once we know about the
existence of such symptoms, we can work to cure them both in our hearts and actions.

7. This ayah highlights that the heart can have many different states. Sometimes hearts can become as
hard as rocks. Some hearts are alive, others are dead. The people whose hearts are alive enjoy the
Quran, hadith, the dhikr of Allah. Those people whose hearts are dead are the people who just don't care,
and their heart is sealed. This ayah speaks of the diseases of the heart. The heart can be seen from a
health point of view, and a spiritual point of view. Here, the spiritual aspect is being discussed. Like the
body which is functioned to do different things, the heart also has different functions. Naturally, the heart
likes to do dhikr, pray, be in the company of the pious etc. When we find that our heart is not doing what
it's supposed to do, we should know it's a problem and try to rectify it.
The Surah has been relating a number of incidents which show that the Israelites were always prone to
disobedience and rebellion and had to undergo punishment again and again. Such an experience should
have taught them humility and obedience. On the contrary, their hearts became all the more hardened
against divine guidance. This insensibility led them into further misdeeds and transgressions. The present
verse describes their degeneracy, and warns them that Allah (azzawajal) knows everything they have
been doing, and will punish them for their evil deeds.
In contrasting the hearts of the Israelites with stones, the verse refers to three states of the latter:
(1) Some stones give forth a great amount of water.
(2) Others give forth only a small quantity.
(3) Still others do not give forth water, but fall down from their place for fear of Allah (azzawajal).
1- Rocks from which rivers gush forth
The Ayat refers to rocks from which springs spontaneously appear. Sometimes in small trickles,
sometimes in big volumes.
2- Rocks which split asunder send forth water
There are rocks, which have to be split or dug into or blown up with dynamite, and underneath we find
abundant water as in wells beneath rocky soil.
3- Rocks which fall down by the fear of Allah
Point no 1
The
(from them) mentioned in the end might be referring to the hearts (
) rather than the stones.
Imam Qurtabi has collected the views of various scholars on the issue. Some people were of the view
that:
(„indeed from them‟ points to the hearts and not the rocks). Imam
Qurtabi agrees that the composition of the words leave a certain probability for both the meanings:
, though he personally goes with the opinion that „from them‟ refers to the rocks.
Point no 2
Sensibility is necessary to have fear, and stone as one supposes do not posses this faculty. Mufti
Muhammad Shafi says in his commentary on the Ayat “But there is no rational argument which should
deny sensibility to minerals. For sensibility depends on life, and the minerals may possibly possess a kind
of subtle life which man may not be aware of. In fact, scientists have recently discovered the signs of life
and sensibility in minerals too. Anyhow, an explicit statement in the Holy Qur'an carries a validity and an
authority which no physical science or rational argument can dispute.” (M‟ARIFUL QURAN, COMMENTARY ON
2:74)
Point no 3
Fear of Allah is not the only cause which makes a stone fall down. For, the Ayat itself says that this cause
operates only in the case of some stones. So, there may be different causes which make stones fall
down; some of these causes may be purely physical, while one of them may be the fear of Allah.
Point no 4
The similes given were not altogether unfamiliar to the Israelites, for when they needed water they had
seen it gush forth from one solid rock, in twelve springs (SURAH AL BAQARAH 2:60). They had witnessed
how a mountain crashed down when Allah revealed His glory there (SURAH AL A‟ARAF 7:143). Their
hearts, however, remained rigid and inflexible, totally devoid of faith and fear of Allah, harsh, barren and
unbending. But they are warned that “Allah is not at all heedless of what you do”. Hence, the similes

8. mentioned were easy for them to understand. Today, we with our handicapped and rational mind start
questioning everything that goes against the science of „our times‟. We fail to realize that science is taking
turns and discovering new facts every day. It was only in 1848, that for the first time the notion was
recorded that plants have feelings too. Dr.Gustav Theodor Fechner, a German professor, suggested the
idea in his book „Nanna‟. Experiments are continuing to-date to verify the theory. Many scientists accept
this as a reality. New Scientist published an article by the name “Stressed Plants Cry for help” in 1997.
So, a thing which would have been impossible to imagine few centuries back is accepted as a reality
today by many: plants are sentient, they experience pain, pleasure, or emotions such as fear and
affection, and that they have the ability to communicate with humans and other forms of life in a
recognizable manner.
Point no5
Qur‟an has presented the sense of worship and feelings in „inanimate‟ objects in many places. Qur‟an
vividly mentions that everything that exists realizes the existence of Allah SWT and is praising him and
obeying him. So what we call as „non-living things‟, realize their creator and they are performing their
respective duties assigned to them by their Lord. An interesting scientific breakthrough in this field is the
„memory of sub-atomic particles‟. The theory that sub-atomic particles have memory was presented in
1935 and proved in 1982 by the experiments performed by Alain Aspect in Paris University.
Aspect and his team discovered that under certain circumstances subatomic particles such as electrons
are able to instantaneously communicate with each other regardless of the distance separating them. It
doesn't matter whether they are 10 feet or 10 billion miles apart. Somehow each particle always seems to
know what the other is doing. The problem with this feat is that it violates Einstein's long-held tenet that
no communication can travel faster than the speed of light. Since traveling faster than the speed of light is
tantamount to breaking the time barrier, this daunting prospect has caused some physicists to try to come
up with elaborate ways to explain away Aspect's findings.
(MICHAEL TALBOT, „THE HOLOGRAPHIC UNIVERSE‟)
These experiments gave rise to the Holographic model of the universe. This led scientists to believe that
at some deeper level of reality such particles are not individual entities, but are actually extensions of the
same fundamental something. If the apparent separateness of subatomic particles is illusory, it means
that at a deeper level of reality all things in the universe are infinitely interconnected.
The order in which the three kinds of stones have been mentioned is very subtle, and, in view of the
meaning and purpose intended, extremely expressive and significant. The verse places in the highest
degree those stones whose affectivity is so strong that rivers gush forth from them, and provide
sustenance to beasts and men. In contrast to them, it has been suggested, the hearts of the Jews are so
hard that they are incapable of feeling any sympathy for their fellow-men even in suffering and pain, and
hence incapable of wishing to do them good. In the second degree come the stones which do serve the
creatures of Allah, but to a lesser extent. But the hearts of Jews are harder than even these. To the
lowest degree of affectivity belong those stones which do not benefit anyone, but can at least 'feel' the
fear of Allah. But the Jews are devoid of even this minimum degree of sensitivity.[Ma'ariful Qur'an]
Michael Talbot says, “Western science has labored under the bias that the best way to understand
a physical phenomenon, whether a frog or an atom, is to dissect it and study its respective parts.
A hologram teaches us that some things in the universe may not lend themselves to this
approach. If we try to take apart something constructed holographically, we will not get the pieces
of which it is made, we will only get smaller wholes.” Hence, a bigger reality has to be understood
before understanding these smaller things. And the bigger reality as the Quran tells us in many difference
places is that everything praises Allah and his obeying his commands.
The topic has a lot of details which can be read in Michael Talbot‟s book „The Holographic Universe‟
Ayaat of Quran on sentient nature of inanimate objects
Surah Al Baqarah 2:74, Surah Ale Imran 3:83, Surah ArR‟ad 13:13, Surah ArR‟ad 13:15, Surah An Nahl
16:49, Surah Al Israa 17:44, Surah Maryam 19:90, Surah An Nur 24:41, Surah Al Ahzaab 33:72, Surah
Fussilat 41:11, Surah Al Hadeed 57:1, Surah Ar Rahman 55:6, Surah Al Hashr 59:1, Surah Al Hashr
59:21, Surah Al Hashr 59:24, Surah As Saff 61:1, Surah Al Jumuah 62:1, Surah At Taghabun 64:1.
Hearts & Rocks
A rock is deemed to be the hardest thing, and the strongest things are made from rock, such as
mountains and the Earth‟s crust. But when a rock is used as a simile for a person‟s organ, such as “he

9. has a rock for a brain” or “a rock for a heart”, this is most certainly not commendable; it means this
person‟s mind is in the wrong place, and it means one‟s heart may be acting as a bystander to cruelty
because his actions seem to indicate he is a heartless man.
So what degree of extreme transgression can we make when God Himself tells us that there are hearts
that can be even harder than rocks?
The mind matures and grows in knowledge and understanding, but the heart is always changing and
fluctuating (sometimes your connection with Allah is strong, and sometimes extremely weak.)
The Israelites had alot of knowledge about the religion, but they did not have the spirituality in their hearts
to be strong enough to do alot of sincere acts of obedience.
What controls the body more? Is it the mind or is it the heart? According to the Quran perspective, the
heart is in the 'driving seat' (i.e. has control) because your mind might tell you to do good or avoid bad,
but your heart (spiritual-emotional drive) might not be strong to push you forward in doing that good or
avoiding the evil (you might be too; lazy, or too fearful, scared, to do any of the good actions or avoid the
bad ones.)
So the knowledge which was supposed to protect you did not benefit you. And it was the heart/emotions
which affected your decisions. If you had strengthened your heart with the knowledge - it would incline
towards good decisions, but that did not happen.
Example #1:
[UstadhNouman gives an example of a intelligent boy who knew smoking drugs was harmful, but he
smoked them in his bedroom anyway. If you asked him why he smokes, he would give an emotional
answer i.e. 'I just like it.' But when he saw his dad come home - he quickly threw the cigarette away in the
toilet. = the Fear in his heart for his Dad stopped him immediately. But if he never feared his dad, then
nothing could stop him, not even the knowledge he has.
Example #2: A person might love playing sports and being with friends etc. But when Exams come, the
person really wants to get high grades. So he will give up his entertainment and force himself to study to
get good marks. And he has done this just because he really WANTS to get good marks and make his
parents happy etc (an act of the heart).]
Religious Example:
The Israelites at the time of Prophet Muhammad (salAllahualayhiwasalam) had read and heard about the
miracles of their Prophets' and they recognized that Muhammad was really the final Messenger of Allah
(salAllahualayhiwasalam).
They had the knowledge, but it had not entered their hearts. So they did not benefit from it.
[It is like when our Emaan is low, so we might have heard a Hadeeth before and say 'we already know it',
but it has not really entered our hearts because we have really followed it.]
'Then your hearts became hard after that, So it was like Stone/Boulder (Hijaarah), or even more intense in
stiffness.
1st type of Rock; And even out of stones, there are those from which (water) rivers/springs gush out.
Even those stones sometimes compromise.
2nd type; even out of stones there are those that crack/break open and water comes out. (this might be a
hint to cause us to cry out of fear/awe of Allah)
3rd type: and even out of stones which collapse and fall from the fear of Allah. (this might be a hint to
cause us to fall into sajdah/prostration out of awe/fear of Allah).