Effects of Different Dhikr on the Heart and the 4 Levels of the Heart and Suhba

 The Effects of reciting Different Dhikr on the Heart and the 4 Levels of the Heart

The effect of reciting (Astaghfirullah) on the heart is like sweeping away dust with a brush,

and that the effect of repeating the (Salawat) prayer on the Prophet (sallallahu alaihi wasallam) on the heart is like washing clothes by hand,

and that the recitation of (la ilaha illa Allah) purifies one’s innermost secret.

And "Dhikr of the Unique Name (Allah) is a path which leads to direct knowledge of Allah."

Imam al-Ghazzali, may Allah be pleased with him and help us by him, said, "We tested it and found it to be like that." May Allah give you success.

Notes from me;

1st heart - Sadr - Chest (Surah Inshirah)

2nd Heart - Qalb - Heart

3rd Fu'ad - Inner Heart with seeing Eye

4th - Lubb - innermost secret

Warning: Direct knowledge of Allah can mean you are in Allah's Hadra-(presence) drinking from that Light. But the Dhikr of Allah or Allahu in 1000s is very Jalali and needs Idhn-Permission from a living Shaykh as its surrounded by many Muwakkal that guardians of the light.

And thus it can or (May) have some effect or (no effects) on the soul or even opposite effects, as this varies on the person to person reading it, with Jinns or other unseen attacking them due to the heaviness of accessing that Maqam of (Hadra ilahiyyah Allah Presence).

Thus one needs support of saints or Idhn-Permission or and request Ijaza-License to read, otherwise things of confusion of seeing through Jinns and other things too, can also happen.

Thus it's best to stay safe with Salawat in Abundance or the other Dhikrs above.

My advice to a sister to keep reading short Salawat Nur 

My advice to a sister to keep reading short salawat nur (Sallallahu alayka Ya Nur) which is light and to ignore her problems and pains which dhulm-darkness, my words to her;

"You need to focus only on what i've given and ignore everything else ideas and thoughts of negativity all must be ignored only focus on hopeful thoughts and positive thoughts are only allowed into your thoughts all else please ignore and delete and purge from yourself.

If you only keep listening and stop fighting and learn to love the salawat I've given and read it with love then love with come into your life and all will love you too, as you are tasting love now and soon more spiritual openings and blessings will happen soon in stages by stages."

Flow of abundance blessings in life is found in abundance salawat

When one is fighting with the sorrow of their destiny,

They need to take a deep breath in and take a step back,

First tune yourself to spiritual development so address your current issues,

If there is inconsistency or a clash to the soul there is no flow of energy,

submit yourself fully know your weakness otherwise salawat won’t work,

Start, begin by purging yourself strike with arrow of fire aim high to the ego,

So now leave all destructive doubts, swim in sea of salawat be overwhelmed,

So make haste your tongue moist in abundance salawat for in there is a secret,

for “the flow of abundance blessings in life is found in abundance salawat”

no other worship is more loved or dear to Allah then his beloved is remembered.

(peace be upon him) oh Mercy of the worlds, please help me change my destiny. Ameen.

Effects of (Suhba-Companionship) is a cure for hearts, 

so sit with the Fuqara/Mureeds (people of Dhikr).

Hearts that are full of Light, can only give out Light and that light is Love of the Divine, which we drink in (Suhba-Companionship).

And the secret of Suhba energy is, it has a healing property, a medicine if you like that heals with Spiritual Love broken or sick hearts.

And this happens in Suhba while they don't realise and only notice after leaving.

If you cannot, sit with them, make a Niyyah and yearn their love to sit with them and your Soul with travel and sit with them by the grace of the power of making a firm Sincere Niyyah as Niyyah is energy and travels faster then Buraq speed.

Some Notes: 

The 4 hearts by Hakim Tirmidhi (d. 320/932) discussed in his Bayan al-Farq bayna al-sadr wa al-qalb wa al-fuʾād wa al-lub the different dimensions of the soul and their attributes in detail. 

According to Tirmidhi,  ṣadr, qalb, fuʾād and lub are intertwine rings of a whole. 

Ṣadr is like the white of the eye, 

the Qalb the colours of the eye, 

Fuʾad the pupil and Lub as the light of the eye. 

The outer ring, Sadr, is Islam, the Qalb is Iman, Fuʾad is Maʿrifah and Lub is the source for the lights of Unicity (tawhid). 

The more these stages are deepened, the more the understanding and consciousness is gained. Ṣadr is the nafs al-ammarah, qalb the nafs al-mulhimah, fuʾād the nafs al-lawwāmah and the Lub the Nafs al-muṭmaʾinnah. 

The 4 hearts as mentioned in Quran.

Sadr-outer Heart and  What is the Difference Between the “Heart” (Qalb), “Kindling Heart” (fuaad), and the “Pure Intellect” (lubb)?

Answered by Sidi Abdullah Anik Misra

Question: What are the differences between the words “Qalb”, “Fu’aad” and “Lubb” as used in the Qur’an?

Answer: As salaamu alaikum wa rahmatullahi wa barakatuh,

The Qur’an expresses the word “heart” using different Arabic words at different times; these can mostly be summed up as the Arabic words qalb, fuaad and lubb. Since in the Arabic language, there is no such thing as an exact synonym, there are subtle differences in the root meanings and indications given by the different words that must be understood if one wants to understand the nuances of the Qur’anic message. When does Allah Most High say Qalb? Why is it different than fuaad?  Let’s look at their underlying meanings first, then move on to how the meanings are used to express highly nuanced messages.

Al-Qalb

Imam al-Raghib in his Mufradaat says that qalb literally means to turn something around on its face, or to flip something over, such as the turning over of a cloth, or the turning of a person when they turn away from the direction they were going in to another direction. Hence, its derivatives all express some form of this flipping or turning over, so inqilaab as a verb can be used in the Qur’an for “turning on their heels”, or changing your direction to retreat and flee from battle, or as a noun to mean the act of overthrowing someone, where a sense of a flip in power or revolution (literally) is expressed. It is also used in its passive sense to express being turned, rather re-turned, to Allah, Most High, after death.

Then, al-Raghib says that this term is applied to the human heart (physically as well), it is said, because of its frequent turning over, or going through what we call “changes of heart” where emotions, decisions and opinions flip and switch often. He says the term “heart” itself goes to encompass the soul, knowledge, bravery and more.

He points out however that the heart is not the same as the intellect, but that the heart is often generalized as the intellect the same way that a river doesn’t literally run, but rather its water runs, but the running is generalized to the river because it contains the water. Allah Ta’ala even says “Nuqallibu al-af’ida”, which is using another word for heart, al-fuaad, to say “we turn the hearts” from one opinion to another.

The qalb is a heart that can either be sick or sound, dead or alive, due to the beliefs and certainty inside it. Al-Jurjani refers to it as the “true essence of a human being”, while al-Hakeem al-Tirmidhi, who dedicated an entire book to the difference between the words for “heart”, said the qalb contains all levels of inner being.

Al-Fuaad

Imam Al-Raghib says fuaad basically means qalb (i.e. heart), with the distinction that a heart is called a fuaad when there is a sense of kindling or burning, so its derivative is used to refer to roasting meat under flame, after which the meat is called fa’eed. Fu’aad (or its plural af’ida) is specifically used to highlight how much the burning heart has an ability to effect things. When a flame burns brightly, it is akin to a heart that is excited with eagerness, and there is a sense of commotion and pulsation.

It has also been called the emotional cover around the qalb, giving the sense that the qalb is deeper and more special than the superficial emotions of the fuaad. This view, purely linguistic, is what E. Lane favours in his Lexicon, however, scholars who have a hand in actually seeing the word applied in Qur’anic contexts have said that the fuaad is actually deeper than the qalb in the sense that it is the place where witnessing takes place and the light of knowing God is kindled.

Al-Lubb

The lubb [pl. albaab] signifies the pure intellect, free from inner blemishes and suspicion (note this is deeper than simply “the mind” or “brain”).  The word itself means the marrow, pith or innermost core of something – a tree, a fruit or the breast of mankind, the heart.  It is also said to represent the most discerning type of intellect, so that every lubb is an intellect, but not every intellect reaches the level of a lubb.

For this reason, Allah Ta’ala constantly uses Ulul-Albaab, the people of hearts, to refer to those intelligent and discerning believers who are in touch with their innermost core that recognizes the signs of Allah and understands the Truth, free from the tumultuous emotions of the fuaad and beyond the hesitating fickleness of the human qalb.  This is truly the heart of hearts.

Al-Sadr

In his tafseer, al-Nisabouri also mentions al-sadr (chest) as being another word for heart in the Qur’an, the same way that when we say the “breasts of mankind”, we mean their hearts on the most external and shallow level.

Allah Ta’ala often uses sadr when speaking about “expanding the breast” of His prophets such as Musa and the Prophet Muhammad (peace be upon them), because sadr is the broadest, most general term, and so it is understood that the other layers of the heart will also be expanded. However, for the rest of mankind, it is also the place where secrets are kept, where the Shayton whispers, and where the ego that commands to evil takes hold of a person, but it should be noted that these influential forces, at least linguistically, have access only to the outermost aspect of the heart, not its inner layers, for which the individual alone is accountable to keep pure or to corrupt.

The Heart of the Matter

To sum up, an to use al-Hakeem al-Tirmidhi’s example, the sadr is where one’s Islam rests, a general term. The qalb is the place where certainty and faith (al-eemaan) rests, and it is like the eye, which is a term applied to all of its component parts that see. The fuaad is the place of witnessing and seeing, like the pupil to the eye, and finally, the lubb is the innermost place where tawheed rests, the light in the vision of the eye. The Ulul-albaab, those people of true hearts, peel away the skin of a metaphorical existence, and subsist in the core (lubb) of the true existence, which is only through the belief in the Oneness of Allah Ta’ala. Wasalam, Abdullah Misra.

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